Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN22: Mahāsatipaṭṭhāna Sutta – The Longer Discourse on Mindfulness Meditation
- © Translated from the Pali by Bhante Sujato. (More copyright information)
dn22:1.1So I have heard.This discourse is copied from MN10. The section on the four noble truths has been expanded with material mostly drawn from MN141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas.
While mindfulness is always useful (SN46.53), the “establishment of mindfulness” (satipaṭṭhāna) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”.At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”
dn22:1.5“Venerable sir,” they replied. The Buddha said this:
dn22:1.7“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.The phrase ekāyano maggo (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of satipaṭṭhāna, it is used in only one context in Pali, where it means to “come together with” (MN12). At SN47.18 the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus satipaṭṭhāna leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to samādhi, the eighth factor (SN45.1; see also MN44).
dn22:1.8What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.The idiom kāye kāyānupassī, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc.
“Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context.
“Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations.
1. Observing the Body
1.1. Mindfulness of Breathing
dn22:2.1And how does a mendicant meditate observing an aspect of the body?
dn22:2.2It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN2. Just mindful, they breathe in. Mindful, they breathe out.The most fundamental meditation instruction in Buddhism. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness.
dn22:2.4Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation. When starting out, the breath is somewhat rough and coarse.
dn22:2.5When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’Over time, the breath becomes more subtle and soft.
dn22:2.6They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’Contextually the idiom “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body.
dn22:2.7They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’The “physical process” (kāyasaṅkhāraṁ) is the breath (SN41.6).
dn22:2.8It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’Text has “long” and “short”, but “deep” and “shallow” or “heavy” and “light” are more idiomatic for describing the breath in English.
dn22:2.11And so they meditate observing an aspect of the body internally, externally, and both internally and externally.“Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish.This is the vipassanā (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (-dhamma) to impermanence. The meaning of this passage is explained at (SN47.42). Apart from these passages, vipassanā in satipaṭṭhāna pertains specially to the observation of principles. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at SN52.6 and SN52.11–24. An arahant is “independent” of any attachment (eg. MN143), but satipaṭṭhāna is also taught to give up dependency on views of the past and future (DN 29:40.1).
dn22:2.14That’s how a mendicant meditates by observing an aspect of the body.
1.2. The Postures
dn22:3.1Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (MN119). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. Whatever posture their body is in, they know it.
dn22:3.3And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:3.6That too is how a mendicant meditates by observing an aspect of the body.
1.3. Situational Awareness
dn22:4.1Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.“Situational awareness” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet.
dn22:4.2And so they meditate observing an aspect of the body internally …
dn22:4.3That too is how a mendicant meditates by observing an aspect of the body.
1.4. Focusing on the Repulsive
dn22:5.1Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, rather than another’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move towards a healthy sense of acceptance and neutrality towards our body. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (matthaluṅga).
dn22:5.3It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’The “bag with openings at both ends” is the body. Not all the varieties of grains and beans can be positively identified.
dn22:5.6And so they meditate observing an aspect of the body internally …
dn22:5.7That too is how a mendicant meditates by observing an aspect of the body.
1.5. Focusing on the Elements
dn22:6.1Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as MN28 and MN140. This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still. ‘In this body there is the earth element, the water element, the fire element, and the air element.’The “elements” are the four states of matter as represented by their primary material example and their dominant property: earth as a solid with the property of resisting or upholding; water as a liquid with the property of binding; air as a gas with the property of movement; and fire (“heat” or “energy”) as plasma with the property of transformation.
dn22:6.3It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.This gruesome image shows that butchery of cows was a normal feature of ancient Indian life.
dn22:6.6And so they meditate observing an aspect of the body internally …
dn22:6.7That too is how a mendicant meditates by observing an aspect of the body.
1.6. The Charnel Ground Contemplations
dn22:7.1Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.Cremation was expensive and not available to everyone. Bodies might be left in the charnel ground for a variety of reasons, such as local customs, lack of funds, or in cases of inauspicious death such as murder or execution. This is still seen in some places today, and monastics occasionally take the opportunity to practice meditation beside a corpse. However the wording of the Pali sounds like an imaginative exercise. They’d compare it with their own body:The observed corpse is not gendered. The purpose is not to become repulsed by an objectified other, but to understand the mortality of one’s own body. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
And so they meditate observing an aspect of the body internally …
dn22:7.5That too is how a mendicant meditates by observing an aspect of the body.
dn22:8.1Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally …
dn22:8.5That too is how a mendicant meditates by observing an aspect of the body.
dn22:9.1Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
dn22:9.2A skeleton without flesh but smeared with blood, and held together by sinews …
dn22:9.3A skeleton rid of flesh and blood, held together by sinews …
dn22:9.4Bones rid of sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
dn22:10.1White bones, the color of shells …
dn22:10.2Decrepit bones, heaped in a pile …
dn22:10.3Bones rotted and crumbled to powder.It takes decades for bones to rot to powder, again suggesting it is an imaginative contemplation. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:10.9That too is how a mendicant meditates by observing an aspect of the body.
2. Observing the Feelings
dn22:11.1And how does a mendicant meditate observing an aspect of feelings?Literally “a feeling among the feelings”; the practice shows that the meditator contemplates specific feelings as they occur.
dn22:11.2It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’Pali employs direct quotes to indicate reflexive awareness: you feel the feeling and you know that you feel the feeling. It does not mean that you have to literally say “I feel a pleasant feeling”, although some adopt that as a meditation method.
dn22:11.3When they feel a painful feeling, they know: ‘I feel a painful feeling.’
dn22:11.4When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
dn22:11.5When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’Feelings “of the flesh” (sāmisa) are associated with the body and sensual desires (SN36.31).
dn22:11.6When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’Feelings “not of the flesh” (nirāmisa) are associated with renunciation and especially with the jhānas and liberation (SN36.31).
dn22:11.7When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’
dn22:11.8When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’*This would include the feelings of loss, doubt, and dejection that can occur during the spiritual path (see MN44).
dn22:11.9When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’
dn22:11.10When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’The feeling of the fourth jhāna and higher liberations (SN36.31).
dn22:11.11And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:11.14That’s how a mendicant meditates by observing an aspect of feelings.
3. Observing the Mind
dn22:12.1And how does a mendicant meditate observing an aspect of the mind?
dn22:12.2It’s when a mendicant understands mind with greed as ‘mind with greed,’In Buddhist theory, awareness of the presence or absence of qualities such as greed is explained on three levels. There is the simple happenstance of whether greed is present at that time or not. Then there is the mind freed of greed through the power of absorption. Finally there is the liberation from greed which comes with full awakening. and mind without greed as ‘mind without greed.’
They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’
They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’
They know constricted mind as ‘constricted mind,’The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire (SN51.20). and scattered mind as ‘scattered mind.’
They know expansive mind as ‘expansive mind,’The following terms “expansive” (mahaggata), “supreme” (anuttara), “immersed” (samāhita), and “freed” (vimutta) all refer to states of absorption and/or awakening. and unexpansive mind as ‘unexpansive mind.’
They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’
They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’
They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
dn22:12.18And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:12.21That’s how a mendicant meditates by observing an aspect of the mind.
4. Observing Principles
4.1. The Hindrances
dn22:13.1And how does a mendicant meditate observing an aspect of principles?
dn22:13.2It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances.The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section. This, together with a range of other evidence, suggests that this was the original content of the observation of principles. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?
dn22:13.4It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.Here causality is introduced. In the contemplation of mind, the meditator was aware of the presence or absence of desire in the mind. Now they look deeper, investigating the cause of desire and understanding how to be free of it forever. This contemplation of the “principles” of cause and effect is the distinctive feature of this section.
dn22:13.5When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
dn22:13.6When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.The Buddhist schools debated whether this included physical tiredness or not. The Theravada argued that it was purely a mental laziness, as even the Buddha got sleepy.
dn22:13.7When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
dn22:13.8When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
dn22:13.9And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:13.12That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
4.2. The Aggregates
dn22:14.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?
dn22:14.3It’s when a mendicant contemplates: Such is form, such is the origin of form, such is the ending of form.“Form” (rūpa) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception.“Perception” (saññā) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. Such are choices, such is the origin of choices, such is the ending of choices.In the five aggregates, saṅkhārā is a synonym for “volition” (cetanā). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
And so they meditate observing an aspect of principles internally …
dn22:14.12That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
4.3. The Sense Fields
dn22:15.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?
dn22:15.3It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.At SN35.232 the “fetter that arises dependent on both” is identified as “desire and lust” (chandarāga).
dn22:15.4They understand the ear, sounds, and the fetter …
dn22:15.5They understand the nose, smells, and the fetter …
dn22:15.6They understand the tongue, tastes, and the fetter …
dn22:15.7They understand the body, touches, and the fetter …
dn22:15.8They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
dn22:15.9And so they meditate observing an aspect of principles internally …
dn22:15.12That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields.
4.4. The Awakening Factors
dn22:16.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.These seven factors that lead to awakening (bojjhaṅgā, SN46.5) are commonly presented in opposition to the five hindrances (eg. SN46.2, SN46.23, SN46.55). And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?
dn22:16.3It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.“Mindfulness” includes the recollection of the teachings (SN46.3) as well as mindfulness meditation.
dn22:16.4When they have the awakening factor of investigation of principles …Likewise, this includes the inquiry into dhammas as “teachings” as well as “phenomena” or “principles”. energy … rapture … tranquility … immersion … equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.
dn22:16.10And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:16.13That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.
4.5. The Truths
dn22:17.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.Due to their development of the two wings of samatha and vipassanā meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry. And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?
dn22:17.3It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
The first recitation section is finished.
4.5.1. The Truth of Suffering
dn22:18.1And what is the noble truth of suffering?The sutta now proceeds in analytical fashion, digging deeper into the details of the four noble truths. The fundamental definitions were taught in the Buddha’s first sermon (SN 56.11).
dn22:18.2Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
dn22:18.3And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.As at DN15, jāti is invariably defined as the rebirth of beings, not as simple arising. The same applies to old age and death. This is called rebirth.
dn22:18.6And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.
dn22:18.9And what is death? The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death.
dn22:18.12And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.In this and following definitions we mainly find mere verbal variations of the basic term. This is called sorrow.
dn22:18.15And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
dn22:18.18And what is pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.Dukkha (“pain”, “suffering”) is here restricted to physical pain. Elsewhere it may be any kind of painful feeling, while in the four noble truths it is suffering of any sort, including subtle forms of existential suffering. This is called pain.
dn22:18.21And what is sadness?Domanassa normally means “sadness”, but sometimes it contrasts with desire, in which case it is a form of aversion. Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. This is called sadness.
dn22:18.24And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
dn22:18.27And what is meant by ‘association with the disliked is suffering’? There are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is suffering’.
dn22:18.30And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them:Piya often refers to those who are dear and beloved, but as shown here it can also mean simply anything that is liked. this is what is meant by ‘separation from the liked is suffering’.
dn22:18.33And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’This is an example of “painful feeling not of the flesh”. The Buddha is here denying the efficacy of prayer, invocation, or magic spells. But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’
dn22:18.48And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
dn22:18.51This is called the noble truth of suffering.
4.5.2. The Origin of Suffering
dn22:19.1And what is the noble truth of the origin of suffering?
dn22:19.2It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence.
dn22:19.4But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
dn22:19.6And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles.The following list of properties that relate to the senses gradually moves from the more basic to the more sophisticated. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.13Sights … sounds … smells … tastes … touches … ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
dn22:19.19Eye consciousness …“Eye consciousness” is aware only of “light”; it sees colors but does not interpret them. ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.25Eye contact …“Contact” or “stimulus” happens when the sense base, the sense object, and the sense consciousness all occur together. ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.31Feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.37Perception of sights …“Perception” interprets the “light” that is seen, organizing it in meaningful wholes. For example, the eye sees the color white, while perception recognizes that it is “white”, and further, that that white color is in fact a “wall”. perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.43Intention regarding sights …To continue the example, once the light has been interpreted by perception as a “wall”, we then make the choice to walk around it rather than through it. Choices therefore depend on perceptions. intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.49Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
dn22:19.55Thoughts about sights …“Thought” is vitakka. thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
dn22:19.61Considerations regarding sights …“Consideration” is vicāra, a more sustained exercize of thought. considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
dn22:19.67This is called the noble truth of the origin of suffering.
4.5.3. The Cessation of Suffering
dn22:20.1And what is the noble truth of the cessation of suffering?
dn22:20.2It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
dn22:20.3Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
dn22:20.5And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …
dn22:20.60Considerations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases.
dn22:20.66This is called the noble truth of the cessation of suffering.
4.5.4. The Path
dn22:21.1And what is the noble truth of the practice that leads to the cessation of suffering?
dn22:21.2It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.Mindfulness is not a path in and of itself, but rather is the seventh factor of the eightfold path.
dn22:21.4And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.The fourth noble truth is the path, while the first path factor is the noble truths. These two teachings are different perspectives on the same dhamma. This is called right view.
dn22:21.7And what is right thought? Thoughts of renunciation, good will, and harmlessness.Saṅkappa is normally a synonym of vitakka in the suttas, hence the rendering “right thought”. It is, however, not just verbalized thought, but the direction in which one applies the mind. This factor is the emotional counterpart of right view, ensuring that the path is motivated by love and compassion. This is called right thought.
dn22:21.10And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech.
dn22:21.13And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct.The first three of the five precepts. “Sexual misconduct” is the betrayal of trust in a sexual relationship. This is called right action.
dn22:21.16And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.Defined for a monastic in the long section on ethics in the Sāmaññaphalasutta (DN2) and for a lay person as trade in weapons, living creatures, meat, intoxicants, and poisons (AN5.177). This is called right livelihood.
dn22:21.19And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
dn22:21.25And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.
dn22:21.31And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.
dn22:21.37This is called the noble truth of the practice that leads to the cessation of suffering.
dn22:21.38And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
dn22:21.41That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
dn22:22.1Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:The emphasis is on “develop in this way” (evaṁ bhāveyya), that is, with the full practice including deep absorption as the culmination of the path as a whole. enlightenment in this very life, or if there’s something left over, non-return.
dn22:22.3Let alone seven years,A similar promise of results in at most seven years is found at DN25, MN10, and MN85; and at most ten years at AN10.46. anyone who develops these four kinds of mindfulness meditation in this way for six years … five years … four years … three years … two years … one year
… seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return.
dn22:22.24‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ That’s what I said, and this is why I said it.”
dn22:22.26That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "
Bhaddante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
3Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Uddeso niṭṭhito.
1. Kāyānupassanā
1.1. Kāyānupassanāānāpānapabba
4Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati.
5Dīghaṁ vā assasanto 'dīghaṁ assasāmī'ti pajānāti, dīghaṁ vā passasanto 'dīghaṁ passasāmī'ti pajānāti.
6Rassaṁ vā assasanto 'rassaṁ assasāmī'ti pajānāti, rassaṁ vā passasanto 'rassaṁ passasāmī'ti pajānāti.
7'Sabbakāyapaṭisaṁvedī assasissāmī'ti sikkhati, 'sabbakāyapaṭisaṁvedī passasissāmī'ti sikkhati.
8'Passambhayaṁ kāyasaṅkhāraṁ assasissāmī'ti sikkhati, 'passambhayaṁ kāyasaṅkhāraṁ passasissāmī'ti sikkhati.
9Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto 'dīghaṁ añchāmī'ti pajānāti, rassaṁ vā añchanto 'rassaṁ añchāmī'ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto 'dīghaṁ assasāmī'ti pajānāti, dīghaṁ vā passasanto 'dīghaṁ passasāmī'ti pajānāti, rassaṁ vā assasanto 'rassaṁ assasāmī'ti pajānāti, rassaṁ vā passasanto 'rassaṁ passasāmī'ti pajānāti. 'Sabbakāyapaṭisaṁvedī assasissāmī'ti sikkhati, 'sabbakāyapaṭisaṁvedī passasissāmī'ti sikkhati, 'passambhayaṁ kāyasaṅkhāraṁ assasissāmī'ti sikkhati, 'passambhayaṁ kāyasaṅkhāraṁ passasissāmī'ti sikkhati.
10Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Ānāpānapabbaṁ niṭṭhitaṁ.
1.2. Kāyānupassanāiriyāpathapabba
11Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā 'gacchāmī'ti pajānāti, ṭhito vā 'ṭhitomhī'ti pajānāti, nisinno vā 'nisinnomhī'ti pajānāti, sayāno vā 'sayānomhī'ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
12Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Iriyāpathapabbaṁ niṭṭhitaṁ.
1.3. Kāyānupassanāsampajānapabba
13Puna 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.
14Iti ajjhattaṁ vā … pe …
… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Sampajānapabbaṁ niṭṭhitaṁ.
1.4. Kāyānupassanāpaṭikūlamanasikārapabba
15Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan'ti.
16Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ — sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: 'ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā'ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā … pe … muttan'ti.
17Iti ajjhattaṁ vā … pe …
… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
1.5. Kāyānupassanādhātumanasikārapabba
18Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 'atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū'ti.
19Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 'atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū'ti.
20Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe …
… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Dhātumanasikārapabbaṁ niṭṭhitaṁ.
1.6. Kāyānupassanānavasivathikapabba
21Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti.
Iti ajjhattaṁ vā … pe …
… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1)
22Puna 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. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti. Iti ajjhattaṁ vā … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2)
23Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ … pe … (3)
24Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ … pe … (4)
25Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ … pe … (5)
26Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ
aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti. Iti ajjhattaṁ vā … pe … viharati. (6) aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ
aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ
27Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7)
28Aṭṭhikāni puñjakitāni terovassikāni … pe … (8)
29Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (9)
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasa kāyānupassanā niṭṭhitā.
2. Vedanānupassanā
30Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno 'sukhaṁ vedanaṁ vedayāmī'ti pajānāti. (1)
31Dukkhaṁ vā vedanaṁ vedayamāno 'dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. (2)
32Adukkhamasukhaṁ vā vedanaṁ vedayamāno 'adukkhamasukhaṁ vedanaṁ vedayāmī'ti pajānāti. (3)
33Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno 'sāmisaṁ sukhaṁ vedanaṁ vedayāmī'ti pajānāti. (4)
34Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno 'nirāmisaṁ sukhaṁ vedanaṁ vedayāmī'ti pajānāti. (5)
35Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno 'sāmisaṁ dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. (6)
36Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno 'nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. (7)
37Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno 'sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī'ti pajānāti. (8)
38Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno 'nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī'ti pajānāti. (9)
39Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. 'Atthi vedanā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
Vedanānupassanā niṭṭhitā.
3. Cittānupassanā
40Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ 'sarāgaṁ cittan'ti pajānāti. (1)
41Vītarāgaṁ vā cittaṁ 'vītarāgaṁ cittan'ti pajānāti. (2)
42Sadosaṁ vā cittaṁ 'sadosaṁ cittan'ti pajānāti. (3)
43Vītadosaṁ vā cittaṁ 'vītadosaṁ cittan'ti pajānāti. (4)
44Samohaṁ vā cittaṁ 'samohaṁ cittan'ti pajānāti. (5)
45Vītamohaṁ vā cittaṁ 'vītamohaṁ cittan'ti pajānāti. (6)
46Saṅkhittaṁ vā cittaṁ 'saṅkhittaṁ cittan'ti pajānāti. (7)
47Vikkhittaṁ vā cittaṁ 'vikkhittaṁ cittan'ti pajānāti. (8)
48Mahaggataṁ vā cittaṁ 'mahaggataṁ cittan'ti pajānāti. (9)
49Amahaggataṁ vā cittaṁ 'amahaggataṁ cittan'ti pajānāti. (10)
50Sauttaraṁ vā cittaṁ 'sauttaraṁ cittan'ti pajānāti. (11)
51Anuttaraṁ vā cittaṁ 'anuttaraṁ cittan'ti pajānāti. (12)
52Samāhitaṁ vā cittaṁ 'samāhitaṁ cittan'ti pajānāti. (13)
53Asamāhitaṁ vā cittaṁ 'asamāhitaṁ cittan'ti pajānāti. (14)
54Vimuttaṁ vā cittaṁ 'vimuttaṁ cittan'ti pajānāti. (15)
55Avimuttaṁ vā cittaṁ 'avimuttaṁ cittan'ti pajānāti. (15)
56Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati, 'atthi cittan'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Cittānupassanā niṭṭhitā.
4. Dhammānupassanā
4.1. Dhammānupassanānīvaraṇapabba
57Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
58Idha, 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. (1)
59Santaṁ 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. (2)
60Santaṁ 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. (3)
61Santaṁ 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. (4)
62Santaṁ 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. (5)
63Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Nīvaraṇapabbaṁ niṭṭhitaṁ.
4.2. Dhammānupassanākhandhapabba
64Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?
Idha, bhikkhave, bhikkhu: 'iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo'ti,
iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Khandhapabbaṁ niṭṭhitaṁ.
4.3. Dhammānupassanāāyatanapabba
65Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
66Idha, 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. (1)
67Sotañca 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. (2)
68Ghānañca 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. (3)
69Jivhañca 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. (4)
70Kāyañca 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. (5)
71Manañca 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. (6)
72Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Āyatanapabbaṁ niṭṭhitaṁ.
4.4. Dhammānupassanābojjhaṅgapabba
73Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
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. (1)
74Santaṁ 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. (2)
75Santaṁ 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. (3)
76Santaṁ 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. (4)
77Santaṁ 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. (5)
78Santaṁ 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. (6)
79Santaṁ 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. (7)
80Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Bojjhaṅgapabbaṁ niṭṭhitaṁ.
4.5. Dhammānupassanāsaccapabba
81Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?
Idha, bhikkhave, bhikkhu 'idaṁ dukkhan'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkhasamudayo'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkhanirodho'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkhanirodhagāminī paṭipadā'ti yathābhūtaṁ pajānāti.
Paṭhamabhāṇavāro niṭṭhito.
4.5.1. Dukkhasaccaniddesa
82Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṁkhittena pañcupādānakkhandhā dukkhā.
83Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti. (1)
84Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā. (2)
85Katamañca, bhikkhave, maraṇaṁ? Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccati, bhikkhave, maraṇaṁ. (3)
86Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko. (4)
87Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo. (5)
88Katamañca, bhikkhave, dukkhaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ. (6)
89Katamañca, bhikkhave, domanassaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ. (7)
90Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso. (8)
91Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho. (9)
92Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho. (10)
93Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 'aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 'aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Māraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. (11)
94Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
4.5.2. Samudayasaccaniddesa
95Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
Yāyaṁ taṇhā ponobbhavikānandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ — kāmataṇhā bhavataṇhā vibhavataṇhā.
96Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
97Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke … pe … ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
98Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
99Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
100Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
101Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
102Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
103Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
104Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
105Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
106Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
4.5.3. Nirodhasaccaniddesa
107Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
108Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
109Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṁ loke … pe … ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
110Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
111Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
112Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
113Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
114Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
115Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
116Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
117Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
118Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke
… dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
4.5.4. Maggasaccaniddesa
119Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ — sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
120Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammādiṭṭhi. (1)
121Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. Ayaṁ vuccati, bhikkhave, sammāsaṅkappo. (2)
122Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Ayaṁ vuccati, bhikkhave, sammāvācā. (3)
123Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammākammanto. (4)
124Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo. (5)
125Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, sammāvāyāmo. (6)
126Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, sammāsati. (7)
127Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti 'upekkhako satimā sukhavihārī'ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. (8)
128Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.
129Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
130Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
131Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.
132Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan"ti.
133Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.