Dasa Saṃyojana - Ten Fetters - Part 1

Sotāpannassāti sotāpattiphalaṃ pattassa. Sakkāyadiṭṭhiyāti vīsativatthukāya sakkāyadiṭṭhiyā. Vicikicchāyāti aṭṭhasu ṭhānesu kaṅkhāya. Sīlabbataparāmāsāti ‘‘sīlena suddhi, vatena suddhī’’ti parāmasitvā uppajjanakadiṭṭhi. Diṭṭhānusayāti appahīnaṭṭhena santāne anusayakā diṭṭhānusayā. Tathā vicikicchānusayā. Tadekaṭṭhehi cāti tehi sakkāyadiṭṭhiādīhi ekato ṭhitehi ca. Upatāpenti vibādhenti cāti kilesā, tehi sakkāyadiṭṭhiyādikilesehi cittaṃ vivittaṃ suññaṃ hoti. Ettha ‘‘tadekaṭṭha’’nti duvidhaṃ ekaṭṭhaṃ pahānekaṭṭhaṃ sahajekaṭṭhañca. Apāyagamanīyā hi kilesā yāva sotāpattimaggena na pahīyanti, tāva diṭṭhivicikicchāhi saha ekasmiṃ puggale ṭhitāti pahānekaṭṭhā. Dasasu hi kilesesu idha diṭṭhivicikicchā eva āgatā. Anusayesu diṭṭhānusayavicikicchānusayā āgatā. Sesā pana apāyagamanīyo lobho doso moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti aṭṭha kilesā diṭṭhivicikicchāhi saha pahānekaṭṭhā hutvā dvīhi anusayehi saddhiṃ sotāpattimaggena pahīyanti. Rāgadosamohapamukhesu vā diyaḍḍhesu kilesasahassesu sotāpattimaggena diṭṭhiyā pahīyamānāya diṭṭhiyā saha vicikicchā pahīnā, diṭṭhānusayavicikicchānusayehi saha apāyagamanīyā sabbakilesā pahānekaṭṭhavasena pahīyanti. Sahajekaṭṭhā pana diṭṭhiyā saha vicikicchāya ca saha ekekasmiṃ citte ṭhitā avasesakilesā.

sutta>khuddaka>Mahāniddesa>《Mahāniddesa-aṭṭhakathā》>Mahāniddesa-aṭṭhakathā>2. Guhaṭṭhakasuttaniddesavaṇṇanā>para. 386

Sotāpanna 

Sotāpanna: the 'Stream-winner' or 'stream-entrant', is the lowest of the 8 Noble Disciples see: ariya-puggala Three kinds are to be distinguished: the one 'with 7 rebirths at the utmost' sattakkhattu-parama, the one 'passing from one noble family to another' kolankola the one 'germinating only once more' eka-bījī 

As it is said e.g. Pug. 37-39; A. III, 87:

1. If a man, after the disappearance of the 3 mental chains personality-belief, skeptical doubt, attachment to rules and ritual; see: samyojana has entered the stream to Nibbāna, he is no more subject to rebirth in lower worlds, is firmly established, destined to full enlightenment. After having passed amongst the divine and human beings only seven times more through the round of rebirths, he puts an end to suffering. Such a man is called 'one with 7 births at the utmost' sattakkhattu-parama.
2. If a man, after the disappearance of the 3 mental chains. is destined to full enlightenment, he, after having passed among noble families two or three times through the round of rebirths, puts an end to suffering. Such a man is called 'one passing from one noble family to another' kolaṅkola.
3. If a man, after the disappearance of the 3 mental chains. is destined to full enlightenment, he, after having only once more returned to human existence, puts an end to suffering. Such a man is called 'one germinating only once more' eka-bījī See Sotāpatti-Saṃyutta S. LV.

Characteristics of a Sotapanna

• The sotapanna has abandoned the first three of the lower fetters: personality view, doubt, misapprehension of precepts and vows. (Ratanasutta Sn. 233)
• He is freed from the possibility of rebirth in the four lower realms. (Ratanasutta Sn. 234)
• He is incapable of concealing any bodily, verbal or mental transgression. (Ratanasutta Sn. 235)
• He has abandoned any lust, hate or delusion that would be strong enough to cause rebirth in the lower realms. (Abhabba Sutta AN. iii. 438)

He is incapable of 8 actions: 

(Bahudhātuka Sutta MN. 115)

1. treating any saṅkhāra as permanent, 
2. treating any saṅkhāra as pleasurable, 
3. treating any dhamma as self, 
4. killing his mother, 
5. father or an arahant, 
6. causing bleeding in a Tathagata with evil intent, 
7. splitting the Sangha, or 
8. going over to another teacher. 

Paṭhama Abhabbaṭṭhāna Sutta AN. iii. 438-9):

He is incapable of living without reverence for the Buddha, 

• the Dhamma, 
• the Sangha, and 
• the training. 
• Nor can he embrace any of the 62 wrong views or take an eighth birth. 

Dutiya-Abhabbaṭṭhāna Sutta AN. iii. 439:

• He is incapable of seeking outside the Sangha for persons worthy of gifts. 

Catuttha-Abhabbaṭṭhāna Sutta AN. iii. 440:

He cannot fall into the six wrong views that 

• pleasure and pain are self-wrought, or 
• wrought by another, or 
• wrought by both oneself and another, or 
• arise by chance without any act by self, or 
• arise by chance without any act by another, or 
• arise by chance without any act by either self or another. "For the one attained to right view sees well both causes and dhammas that are causally arisen." 

Anisansa Sutta: Rewards AN. iii. 441):

• He is fixed unshakably in the True Dhamma, 
• is incapable of backsliding (to being a worlding), 
• his future dukkha is finite, 
• he has attained to knowledge not common to worldlings, 
• cause and causally arisen dhammas are seen rightly by him.  

He possesses unshakable confidence in the Three Jewels and the unbroken virtue that is pleasing to the noble ones. (numerous Suttas)

The Ogadha Sutta (S 55.2); SD 3.3(4.1.4):

The qualities of a streamwinner: The Ogadha Sutta (S 55.2) simply defines the “qualities of a stream-winner” (*sotāpanna,dhamma) as follows: 

1. wise faith in the Buddha, buddhe aveccappasāda 
2. wise faith in the Dharma, dhamme aveccappasādena 
3. wise faith in the Sangha, and saṅghe aveccappasādena 
4. moral virtue dear to the noble ones. ariya,kanta sīla 

Here, the term “qualities of a stream-winner” is a general one, which is probably an old term, which is later replaced by the phrasal term, “the limbs of stream-winning” (sotāpannassa aṅga) in contrast to “the limbs for stream-winning” (sotāpatti-y-aṅga). However, as we will see below, their usages significantly overlap. 

Qualities to be cultivated: (Sotāpatti-y-) Aṅga Sutta (S 55.50):

Where the person involved is clearly a non-stream-winner, the qualities he should cultivate for his spiritual development are usually called “the limbs for stream-winning” (sotāpatti-y-aṅga). According to the (Sotāpatti-y-) Aṅga Sutta (S 55.50), these 4 limbs for stream-winning, “when cultivated, often developed, lead to the realization of the fruit of stream-winning,” comprise the following: 

(1) Associating with true individuals. sappurisa,saṁseva 

(2) Hearing the true teaching. saddhamma,savana 

(3) Wise attention. yoniso,manasikāra 

(4) Practice of the Dharma in accordance dhammânudhamma,paṭipatti with the Dharma. 

(S 55.50/5:404), SD 70.1(1)

In other words, these are 4 conditions that conduce to the attaining of stream-winning in someone who is not yet a stream-winner.

Sakkāyadiṭṭhi

PTS: M i 299 -  MN44 - Culavedalla Sutta: The Shorter Set of Questions-and-Answers 

“Kathaṃ panāyye, sakkāyadiṭṭhi hotī”ti? “Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho ¶, āvuso visākha, sakkāyadiṭṭhi hotī”ti.

“Kathaṃ panāyye, sakkāyadiṭṭhi na hotī”ti?

"But, lady, how does self-identification come about?"

"There is the case, friend Visakha, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He assumes feeling to be the self...

"He assumes perception to be the self...

"He assumes (mental) fabrications to be the self...

"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification comes about."

“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ ¶, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.

"But, lady, how does self-identification not come about?"

"There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He does not assume feeling to be the self...

"He does not assume perception to be the self...

"He does not assume fabrications to be the self...

"He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification does not come about."

Vicikicchā:

Kaṅkhī hotīti buddha, dhamma, saṅghaguṇesu ceva sikkhāya ca pubbante ca aparante ca pubbantāparante ca paṭiccasamuppāde cāti aṭṭhasu ṭhānesu kaṅkhāya samannāgato hoti. 

1. Doubt in the virtues of the Buddha

2. Doubt in the virtues of the Dhamma

3. Doubt in the virtues of the Sangha

4. Doubt in the morality

5. Doubt in the previous birth

6. Doubt in the future birth

7. Doubt in both the previous and future births

8. Doubt in the Dependent Origination

Vigatā cikicchāti vicikicchā, sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā, sā saṃsayalakkhaṇā, saṃsappanarasā, anicchayapaccupaṭṭhānā, anekaṃsaggāhapaccupaṭṭhānā vā, ayonisomanasikārapadaṭṭhānā. Paṭipattiantarāyakarāti daṭṭhabbā.

sutta>khuddaka>Mahāniddesa>《Mahāniddesa-aṭṭhakathā》>Mahāniddesa-aṭṭhakathā>1. Kāmasuttaniddesavaṇṇanā>para. 221

Sīlabbataparāmāsa 

Interesting Discussion on the subject in Sutta Central: 

https://discourse.suttacentral.net/t/the-third-lower-fetter-silabbata-paramasa/8952/5

MN 24 (Ratha-vinita Sutta: Relay Chariots) 

we know that purification of morality is not Nibbana itself and therefore should not be clung to. 

Furthermore, AN 3.78

Kukkuravatika Sutta (MN-57) is often cited to explain the 3rd fetter. The ox-duty ascetic and the dog-duty-ascetic vows and practices are used as examples. But how many people, not to mention reasonable Buddhists, would vow and practice such extreme behaviors? 

How did Sarakani become a stream enterer despite having an alcohol drinking habit?

https://buddhism.stackexchange.com/questions/34301/how-did-sarakani-become-a-stream-enterer-despite-having-an-alcohol-drinking-habi 

Pañcakkhandha – Piya Tan:

https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2019/02/47.1-Sotapanna-Nandiya-S-s55.40-piya.pdf 

1. Form (rūpa) arises when we give it a name (nāma). A thing “exists” for us when we put our minds to it.62 In this sense, our world is mind-made. 
2. Feeling (vedanā) arises when any of our sense-faculties attends to an external object by way of the triangle of experience. 
3. Perception (saññā) arises with feeling, when we recognize the hedonistic tone of an object or react with liking towards a pleasurable object, or with dislike towards an unpleasant object, or with neutral feeling towards a neutral object. 
4. Formations (saṅkhārā) arise when we colour our perceptions with greed, grasping at a desirable object, or with hate, rejecting an undesirable object, or ignoring a neutral object. 
5. Consciousness (viññāṇa) is the stage for all these drama, it is “a tale told by an idiot, full of sound and fury, signifying nothing.” 

In meditation, we go back to the true basics, and work to see life clearly and directly on its most fundamental level, as it were.

More Readings:

• https://tipitaka.app/
• https://www.wikipali.org/app/search/paliword.php?key=sakk%C4%81yadi%E1%B9%AD%E1%B9%ADhi
• https://www.wikipali.org/app/search/paliword.php?key=vicikicch%C4%81
• https://www.wikipali.org/app/search/paliword.php?key=s%C4%ABlabbatapar%C4%81m%C4%81so
• https://www.wikipali.org/app/search/paliword.php?key=s%C4%ABlabbatapar%C4%81m%C4%81so
• https://www.wikipali.org/app/search/paliword.php?key=vivicceva
• https://discourse.suttacentral.net/t/the-third-lower-fetter-silabbata-paramasa/8952
• https://www.accesstoinsight.org/tipitaka/mn/mn.057.nymo.html
• https://www.accesstoinsight.org/tipitaka/mn/mn.024.than.html
• https://suttacentral.net/search?query=sakkayaditthi
• https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2019/02/47.1-Sotapanna-Nandiya-S-s55.40-piya.pdf
• https://www.accesstoinsight.org/tipitaka/sn/sn55/sn55.040.than.html
• https://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html
• https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/29.1a-Bahudhatuka-S-m115-piya1.pdf
• https://www.dhammawiki.com/index.php/Sotapanna
• https://www.accesstoinsight.org/tipitaka/an/an06/an06.097.than.html

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Mahāsatipaṭṭhāna suttaṃ

(MN)Mūlapaṇṇāsapāḷi1. 

Mūlapariyāyavaggo10. 

Mahāsatipaṭṭhānasuttaṃ

I. THE CONTEMPLATION OF THE BODY 

1. Mindfulness of Breathing 

2. The Postures of the Body 

3. Mindfulness with Clear Comprehension 

4. The Reflection on the Repulsiveness of the Body

5. The Reflection on the Material Elements

6. The Nine Cemetery Contemplations

II. THE CONTEMPLATION OF FEELING

III. THE CONTEMPLATION OF CONSCIOUSNESS

IV. THE CONTEMPLATION OF MENTAL OBJECTS

1. The Five Hindrances

2. The Five Aggregates of Clinging

3. The Six Internal and External Sense Bases

4. The Seven Factors of Enlightenment

5. The Four Noble Truths

 

280

10 . Mahāsatipaṭṭhānasuttaṃ

281 

105. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi–‘‘bhikkhavo’’ ti.‘‘ Bhadante’’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

105 එවං මෙ සුතං - එකං සමයං භගවා කුරූසු විහරති කම්මාසධම්මං නාම කුරූනං නිගමො. තත්‍ර ඛො භගවා භික්ඛූ ආමන්තෙසි - ‘‘භික්ඛවො’’ති. ‘‘භදන්තෙ’’ති තෙ භික්ඛූ භගවතො පච්චස්සොසුං. භගවා එතදවොච -

Thus have I heard. On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammãsadhamma. There he addressed the monks thus: “Monks.” “Venerable sir,” they replied. The Blessed One said this:

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Uddeso - Summary 

Analysis: 

Evaṃ me sutaṃ - Thus have I heard. 

ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. - On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammāsadhamma. 

Tatra kho bhagavā bhikkhū āmantesi–There he addressed the monks thus: 

bhikkhavo, iti.“Monks.”

‘‘Bhadante, iti te bhikkhū bhagavato paccassosuṃ. “Venerable sir,” they replied.

Bhagavā etaṃ avoca–The Blessed One said this:

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106.‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ ( sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

106. ‘‘එකායනො අයං, භික්ඛවෙ, මග්ගො සත්තානං විසුද්ධියා, සොකපරිදෙවානං (පරිද්දවානං (සී. පී.)) සමතික්කමාය, දුක්ඛදොමනස්සානං අත්ථඞ්ගමාය, ඤායස්ස අධිගමාය, නිබ්බානස්ස සච්ඡිකිරියාය, යදිදං චත්තාරො සතිපට්ඨානා.

“Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbāna, namely, the four satipaṭṭhānas.

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282

 Uddeso

283

Analysis:

Ekāyano ayaṃ, bhikkhave, maggo - Monks, this is the direct path 

1. sattānaṃ visuddhiyā - for the purification of beings
2. soka paridevānaṃ [pariddavānaṃ (sī.pī.)] samatikkamāya - for the surmounting of sorrow and lamentation
3. dukkha domanassānaṃ atthaṅgamāya - for the disappearance of dukkha and discontent
4. ñāyassa adhigamāya - for acquiring the true method
5. nibbānassa sacchikiriyāya - for the realization of Nibbāna

yam idaṃ cattāro satipaṭṭhānā - namely, the four satipaṭṭhānas.

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284

‘‘Katame cattāro? 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.

‘‘කතමෙ චත්තාරො? ඉධ, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති ආතාපී සම්පජානො සතිමා, විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; වෙදනාසු වෙදනානුපස්සී විහරති ආතාපී සම්පජානො සතිමා, විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; චිත්තෙ චිත්තානුපස්සී විහරති ආතාපී සම්පජානො සතිමා, විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; ධම්මෙසු ධම්මානුපස්සී විහරති ආතාපී සම්පජානො සතිමා, විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං.

“What are the four? Here, monks, in regard to the body a monk abides contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to feelings he abides contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to the mind he abides contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to dhammas he abides contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world.

***************************************************************************Analysis:

‘‘Katame cattāro? - What are the four?

• Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati - Here, monks, in regard to the body a monk abides contemplating the body

ātāpī sampajāno satimā - diligent, clearly knowing, mindful

vineyya loke abhijjhā domanassaṃ - free from desires and discontent in regard to the world

• vedanāsu vedanānupassī viharati - in regard to feelings he abides contemplating feelings

ātāpī sampajāno satimā - diligent, clearly knowing, and mindful

vineyya loke abhijjhā domanassaṃ - free from desires and discontent in regard to the world

• citte cittānupassī viharati - in regard to the mind he abides contemplating the mind

ātāpī sampajāno satimā - diligent, clearly knowing, mindful

vineyya loke abhijjhā domanassaṃ - free from desires and discontent in regard to the world

• dhammesu dhammānupassī viharati - in regard to dhammas he abides contemplating dhammas

ātāpī sampajāno satimā - diligent, clearly knowing, mindful

vineyya loke abhijjhā domanassaṃ - free from desires and discontent in regard to the world

4 Steps:

1. kāye kāyānupassī viharati - in regard to the body (a monk) abides contemplating the body
2. vedanāsu vedanānupassī viharati - in regard to feelings (he) abides contemplating feelings 
3. citte cittānupassī viharati - in regard to the mind he abides contemplating the mind
4. dhammesu dhammānupassī viharati - in regard to dhammas he abides contemplating dhammas

***************************************************************************

285

Uddeso niṭṭhito.

286

Kāyānupassanā ānāpānapabbaṃ

287

107.‘‘Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova[ sato( sī. syā.)] passasati. Dīghaṃ vā assasanto‘ dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto‘ dīghaṃ passasāmī’ ti pajānāti, rassaṃ vā assasanto‘ rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘ rassaṃ passasāmī’ ti pajānāti,‘ sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati,‘ sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati ,‘ passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati,‘ passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.

107 ‘‘කථඤ්ච, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති? ඉධ, භික්ඛවෙ, භික්ඛු අරඤ්ඤගතො වා රුක්ඛමූලගතො වා සුඤ්ඤාගාරගතො වා නිසීදති, පල්ලඞ්කං ආභුජිත්වා, උජුං කායං පණිධාය, පරිමුඛං සතිං උපට්ඨපෙත්වා. සො සතොව අස්සසති, සතොව (සතො (සී. ස්‍යා.)) පස්සසති. දීඝං වා අස්සසන්තො ‘දීඝං අස්සසාමී’ති පජානාති, දීඝං වා පස්සසන්තො ‘දීඝං පස්සසාමී’ති පජානාති, රස්සං වා අස්සසන්තො ‘රස්සං අස්සසාමී’ති පජානාති, රස්සං වා පස්සසන්තො ‘රස්සං පස්සසාමී’ති පජානාති, ‘සබ්බකායපටිසංවෙදී අස්සසිස්සාමී’ති සික්ඛති, ‘සබ්බකායපටිසංවෙදී පස්සසිස්සාමී’ති සික්ඛති , ‘පස්සම්භයං කායසඞ්ඛාරං අස්සසිස්සාමී’ති සික්ඛති, ‘පස්සම්භයං කායසඞ්ඛාරං පස්සසිස්සාමී’ති සික්ඛති.

“And how, monks, does he in regard to the body abide contemplating the body? Here, gone to the forest, or to the root of a tree, or to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, mindful he breathes in, mindful he breathes out.

“Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’ 

***********************************************************************

 Kāyānupassanā - Contemplation of the Body

Ānāpānapabbaṁ
The Section about In-breathing and Out-breathing

 Analysis:

Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? - and how, monks, does he in regard to the body abide contemplating the body?

Idha, bhikkhave, bhikkhu araññagato vā - Here, O monks! a monk, having gone to the forest

rukkhamūlagato vā - or to the root of a tree

suññāgāragato vā - or to an empty hut

nisīdati, pallaṅkaṃ ābhujitvā - (he) sits down; having folded his legs crosswise,

 ujuṃ kāyaṃ paṇidhāya - having set his body erect

 parimukhaṃ satiṃ upaṭṭhapetvā - having established mindfulness in front of him

****

Commentary: 

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Mukhasamīpe vā katvāti attho. Teneva vibhaṅge vuttaṃ – ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537).

****

So sato+va assasati - mindful he breathes in

sato+eva [sato (sī. syā.)] passasati - mindful he breathes out

Dīghaṃ vā assasanto - Breathing in long

‘dīghaṃ assasāmī’ ti pajānāti - he knows ‘I breathe in long’

dīghaṃ vā passasanto - breathing out long,

‘dīghaṃ passasāmī’ ti pajānāti - he knows ‘I breathe out long’

 rassaṃ vā assasanto - breathing in short

‘rassaṃ assasāmī’ ti pajānāti - he knows ‘I breathe in short’ 

rassaṃ vā passasanto - breathing out short,

‘rassaṃ passasāmī’ ti pajānāti, - he knows ‘I breathe out short’

‘sabbakāyapaṭisaṃvedī assasissāmī’ - ‘I shall breathe in experiencing the whole body’

iti sikkhati - he trains thus

‘sabbakāyapaṭisaṃvedī passasissāmī’ - ‘I shall breathe out experiencing the whole body,’

iti sikkhati - he trains thus

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ - ‘I shall breathe in calming the bodily formation’

iti sikkhati - he trains thus

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ - ‘I shall breathe out calming the bodily formation’

iti sikkhati - he trains thus

***

10 Steps:

1. So sato+eva assasati. = Mindful he breathes in.
2. Sato+eva [sato (sī. syā.)] passasati. = Mindful he breathes out.
3. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ iti pajānāti. = Breathing in long, he knows ‘I breathe in long.
4. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ iti pajānāti. = Breathing out long, he knows ‘I breathe out long
5. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ iti pajānāti. = Breathing in short, he knows ‘I breathe in short’
6. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ iti pajānāti. = Breathing out short, he knows ‘I breathe out short’
7. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati. = He trains thus: ‘I shall breathe in experiencing the whole body.’
8. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati. = He trains thus: ‘I shall breathe out experiencing the whole body.’
9. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati. = ‘I shall breathe in calming the bodily formation.’
10. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati. = ‘I shall breathe out calming the bodily formation.’

*************************************************************************

288

"Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto‘ dīghaṃ añchāmī’ ti pajānāti, rassaṃ vā añchanto‘ rassaṃ añchāmī’ ti pajānāti; 

evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto‘ dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto‘ dīghaṃ passasāmī’ ti pajānāti, rassaṃ vā assasanto‘ rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto‘ rassaṃ passasāmī’ ti pajānāti;‘ sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati,‘ sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati;‘ passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati,‘ passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.‘ Atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho[ evampi( sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘සෙය්‍යථාපි, භික්ඛවෙ, දක්ඛො භමකාරො වා භමකාරන්තෙවාසී වා දීඝං වා අඤ්ඡන්තො ‘දීඝං අඤ්ඡාමී’ති පජානාති, රස්සං වා අඤ්ඡන්තො ‘රස්සං අඤ්ඡාමී’ති පජානාති; 

එවමෙව ඛො, භික්ඛවෙ, භික්ඛු දීඝං වා අස්සසන්තො ‘දීඝං අස්සසාමී’ති පජානාති, දීඝං වා පස්සසන්තො ‘දීඝං පස්සසාමී’ති පජානාති, රස්සං වා අස්සසන්තො ‘රස්සං අස්සසාමී’ති පජානාති, රස්සං වා පස්සසන්තො ‘රස්සං පස්සසාමී’ති පජානාති; ‘සබ්බකායපටිසංවෙදී අස්සසිස්සාමී’ති සික්ඛති, ‘සබ්බකායපටිසංවෙදී පස්සසිස්සාමී’ති සික්ඛති; ‘පස්සම්භයං කායසඞ්ඛාරං අස්සසිස්සාමී’ති සික්ඛති, ‘පස්සම්භයං කායසඞ්ඛාරං පස්සසිස්සාමී’ති සික්ඛති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති, බහිද්ධා වා කායෙ කායානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා කායෙ කායානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා කායස්මිං විහරති, වයධම්මානුපස්සී වා කායස්මිං විහරති, සමුදයවයධම්මානුපස්සී වා කායස්මිං විහරති. ‘අත්ථි කායො’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො (එවම්පි (සී. ස්‍යා. පී.)), භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

“Just as a skilled turner (throwing top) or his apprentice, when making a long turn, knows ‘I make a long turn,’ or when making a short turn knows ‘I make a short turn’ so too, breathing in long, he knows ‘I breathe in long,’

Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’ 

“In this way, in regard to the body he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or, he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or, mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. “That is how in regard to the body he abides contemplating the body.                                                                

289 

Ānāpānapabbaṃ niṭṭhitaṃ.

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Kāyānupassanā - Contemplation of the Body

Ānāpānapabbaṁ
The Section about In-breathing and Out-breathing

Analysis:

Simile of the Turner (Throwing Top):

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā - Just as a skilled turner or his apprentice

dīghaṃ vā añchanto - when making a long turn

‘dīghaṃ añchāmī’ ti pajānāti - knows ‘I make a long turn’

rassaṃ vā añchanto - or when making a short turn 

‘rassaṃ añchāmī’ ti pajānāti - knows ‘I make a short turn’

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Descendants 

• Helu: [Term?]

• Dhivehi: ބުމަރު‎ (bumaru)

• Sinhalese: බමරය (bamaraya)

• Maharastri Prakrit: 𑀪𑀫𑀭 (bhamara), 𑀪𑀫𑀭𑀻 (bhamarī), 𑀪𑀫𑀮𑀻 (bhamalī), 𑀪𑀫𑀮𑀺𑀬𑀸 (bhamaliyā)

• ⇒ Old Marathi: 𑘥𑘪𑘨𑘰 (bhavarā), 𑘥𑘽𑘪𑘨𑘰 (bhaṃvarā)

• Marathi: भोवरा (bhovrā)

• Pali: bhamara

• Sauraseni Prakrit: 𑀪𑀫𑀭 (bhamara)

• ⇒ Gujarati: ભમરડો (bhamarḍo)

• Hindi: भँवर (bhãvar), भौंर (bha͠ur)

• ⇒ Hindi: भँवरा (bhãvrā), भौंरा (bha͠urā)

• → Tamil: பிரமரம் (piramaram)

• → Telugu: భ్రమరము (bhramaramu)

Click for Source:

Throwing Top (Turner)

Click for Source

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evameva kho bhikkhave - so too monks

• bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti - breathing in long, a monk knows ‘I breathe in long’ 
• dīghaṃ vā passasanto‘ dīghaṃ passasāmī’ ti pajānāti - breathing out long, (he) knows ‘I breathe out long.’ 
• rassaṃ vā assasanto‘ rassaṃ assasāmī’ ti pajānāti - breathing in short, he knows ‘I breathe in short’
• rassaṃ vā passasanto‘ rassaṃ passasāmī’ ti pajānāti - breathing out short, he knows ‘I breathe out short’
• ‘sabba+kāya+paṭisaṃvedī assasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe in experiencing the whole body’ 
• ‘sabba+kāya+paṭisaṃvedī passasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe in experiencing the whole body’ 
• ‘passambhayaṃ kāya+saṅkhāraṃ assasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe in calming the bodily formation’
• ‘passambhayaṃ kāya+saṅkhāraṃ passasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe out calming the bodily formation’
• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evam+api kho [evampi( sī. syā. pī.)], bhikkhave, - That is how O monks!

bhikkhu kāye kāyānupassī viharati - in regard to the body the monk abides contemplating the body.   

***

18 Steps:

1. bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti - breathing in long, a monk knows ‘I breathe in long’ 
2. dīghaṃ vā passasanto‘ dīghaṃ passasāmī’ ti pajānāti - breathing out long, (he) knows ‘I breathe out long.’ 
3. rassaṃ vā assasanto‘ rassaṃ assasāmī’ ti pajānāti - breathing in short, he knows ‘I breathe in short’
4. rassaṃ vā passasanto‘ rassaṃ passasāmī’ ti pajānāti - breathing out short, he knows ‘I breathe out short’
5. ‘sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe in experiencing the whole body’ 
6. ‘sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati - - He trains thus: ‘I shall breathe in experiencing the whole body’ 
7. ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe in calming the bodily formation’
8. ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati - He trains thus: ‘I shall breathe out calming the bodily formation’
9. Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
10. bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
11. ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
12. samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
13. vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
14. samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
15. ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
16. Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
17. anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
18. na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

***                                                             

290

Kāyānupassanā iriyāpathapabbaṃ

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291

108.‘‘ Puna caparaṃ, 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 naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ 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.

108 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ගච්ඡන්තො වා ‘ගච්ඡාමී’ති පජානාති, ඨිතො වා ‘ඨිතොම්හී’ති පජානාති, නිසින්නො වා ‘නිසින්නොම්හී’ති පජානාති, සයානො වා ‘සයානොම්හී’ති පජානාති. යථා යථා වා පනස්ස කායො පණිහිතො හොති තථා තථා නං පජානාති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති, බහිද්ධා වා කායෙ කායානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා කායෙ කායානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා කායස්මිං විහරති, වයධම්මානුපස්සී වා කායස්මිං විහරති, සමුදයවයධම්මානුපස්සී වා කායස්මිං විහරති. ‘අත්ථි කායො’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

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Iriyāpathapabbaṁ - The Section about the Postures

Analysis:

• Puna caparaṃ, bhikkhave = once again (morever) monks!
• bhikkhu gacchanto vā 'gacchāmī’ iti pajānāti = a monk knows 'I go', while going.
• ṭhito vā ‘ṭhitomhī’ iti pajānāti = (he) knows 'I stand' while standing.
• nisinno vā‘ nisinnomhī’ iti pajānāti = (he) knows 'I sit' while sitting.
• sayāno vā‘ sayānomhī’ iti pajānāti = (he) knows 'I sleep/lie down' while sleeping/lying down.
• Yathā yathā vā pana = in whatever way 
• assa kāyo paṇihito hoti = his body is disposed  
• tathā tathā = in that way 
• naṃ pajānāti = he knows it (that way). 
• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave, bhikkhu kāye kāyānupassī viharati = Monks, this way too, a monk dwells, contemplating (the nature of) the body in the body 

15 Steps:

1. bhikkhu gacchanto vā 'gacchāmī’ iti pajānāti = a monk knows 'I go', while going.

2. ṭhito vā ‘ṭhitomhī’ iti pajānāti = (he) knows 'I stand' while standing.

3. nisinno vā ‘nisinnomhī’ iti pajānāti = (he) knows 'I sit' while sitting.

4. sayāno vā ‘sayānomhī’ iti pajānāti = (he) knows 'I sleep/lie down' while sleeping/lying down.

5. Yathā yathā vā pana+assa kāyo paṇihito hoti tathā tathā naṃ pajānāti = in whatever way his body is disposed he knows it that way. 

6. Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
7. bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
8. ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
9. samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
10. vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
11. samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
12. ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
13. Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
14. anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
15. na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

292

Iriyāpathapabbaṃ niṭṭhitaṃ.

293

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Kāyānupassanā sampajānapabbaṃ

294

109.‘‘ Puna caparaṃ, 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. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

109 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු අභික්කන්තෙ පටික්කන්තෙ සම්පජානකාරී හොති, ආලොකිතෙ විලොකිතෙ සම්පජානකාරී හොති, සමිඤ්ජිතෙ පසාරිතෙ සම්පජානකාරී හොති, සඞ්ඝාටිපත්තචීවරධාරණෙ සම්පජානකාරී හොති, අසිතෙ පීතෙ ඛායිතෙ සායිතෙ සම්පජානකාරී හොති, උච්චාරපස්සාවකම්මෙ සම්පජානකාරී හොති, ගතෙ ඨිතෙ නිසින්නෙ සුත්තෙ ජාගරිතෙ භාසිතෙ තුණ්හීභාවෙ සම්පජානකාරී හොති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

“Once again (moreover) monks! a monk clearly knows when going forward and returning; (a monk) clearly knows when looking ahead and looking away; (a monk) clearly knows when flexing and extending his limbs; (a monk) clearly knows when wearing his robes and carrying his outer robe and bowl;  (a monk) clearly knows when eating, drinking, consuming food, and tasting; (a monk) clearly knows when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent; In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).      -pe- Monks, this way too, a monk dwells, contemplating (the nature of) the body in the body.

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Sampajānapabbaṁ - The Section about Full Awareness

Analysis:

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• Puna ca paraṃ, bhikkhave - once again (moreover) monks!
• bhikkhu abhikkante paṭikkante sampajānakārī hoti - a monk clearly knows 'when going forward and returning 
• ālokite vilokite sampajānakārī hoti - (a monk) clearly knows when looking ahead and looking away
• samiñjite pasārite sampajānakārī hoti - (a monk) clearly knows when flexing and extending his limbs
• saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti - (a monk) clearly knows when wearing his robes and carrying his outer robe and bowl 
• asite pīte khāyite sāyite sampajānakārī hoti - (a monk) clearly knows when eating, drinking, consuming food, and tasting.
• uccārapassāvakamme sampajānakārī hoti - (a monk) clearly knows when defecating and urinating
• gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti - (a monk) clearly knows when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave, bhikkhu kāye kāyānupassī viharati = Monks, this way too, a monk dwells, contemplating (the nature of) the body in the body. 

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17 Steps:

1. bhikkhu abhikkante paṭikkante sampajānakārī hoti - a monk clearly knows 'when going forward and returning
2. ālokite vilokite sampajānakārī hoti - (a monk) clearly knows when looking ahead and looking away
3. samiñjite pasārite sampajānakārī hoti - (a monk) clearly knows when flexing and extending his limbs
4. saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti - (a monk) clearly knows when wearing his robes and carrying his outer robe and bowl 
5. asite pīte khāyite sāyite sampajānakārī hoti - (a monk) clearly knows when eating, drinking, consuming food, and tasting.
6. uccārapassāvakamme sampajānakārī hoti - (a monk) clearly knows when defecating and urinating.
7. gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti - (a monk) clearly knows when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
8. Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
9. bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
10. ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
11. samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
12. vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
13. samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
14. ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
15. Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
16. anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
17. na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

295 

Sampajānapabbaṃ niṭṭhitaṃ.

296

Kāyānupassanā paṭikūlamanasikārapabbaṃ

297

110.‘‘ Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati–‘ atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru[ nahāru( sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ ti[ muttaṃ matthaluṅganti( ka.)].

110 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ඉමමෙව කායං උද්ධං පාදතලා, අධො කෙසමත්ථකා, තචපරියන්තං පූරං නානප්පකාරස්ස අසුචිනො පච්චවෙක්ඛති - ‘අත්ථි ඉමස්මිං කායෙ කෙසා ලොමා නඛා දන්තා තචො මංසං න්හාරු (නහාරු (සී. ස්‍යා. පී.)) අට්ඨි අට්ඨිමිඤ්ජං වක්කං හදයං යකනං කිලොමකං පිහකං පප්ඵාසං අන්තං අන්තගුණං උදරියං කරීසං පිත්තං සෙම්හං පුබ්බො ලොහිතං සෙදො මෙදො අස්සු වසා ඛෙළො සිඞ්ඝාණිකා ලසිකා මුත්ත’න්ති (මුත්තං මත්ථලුඞ්ගන්ති (ක.)).

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Paṭikkūlamanasikārapabbaṃ

The Section about Applying the Mind to RepulsivenessAnalysis:

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110.‘‘ Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati–‘ atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru[ nahāru( sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ ti[ muttaṃ matthaluṅganti( ka.)].

Again, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine."

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Paṭikkūlamanasikārapabbaṃ

The Section about Applying the Mind to RepulsivenessAnalysis:

Analysis:

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• Puna ca paraṃ, bhikkhave - once again (moreover) monks! 
• bhikkhu imameva kāyaṃ -  a monk (reflects on) this very body
• uddhaṃ pādatalā - from the soles of the feet upwards
• adho kesamatthakā - from the hair of the head downwards
• tacapariyantaṃ - that is covered with skin
• pūraṃ nānappakārassa asucino - full of impurities of all kinds
• paccavekkhati– reflects on 
• atthi imasmiṃ kāye - In this body, there are
• kesā - hairs of the head
• lomā - hairs of the skin
• nakhā - nails
• dantā - teeth
• taco - skin
• maṃsaṃ - flesh
• nhāru[ nahāru( sī. syā. pī.)] - sinews 
• aṭṭhi - bones 
• aṭṭhimiñjaṃ - marrow 
• vakkaṃ - kidney 
• hadayaṃ - heart 
• yakanaṃ - liver 
• kilomakaṃ - pleura 
• pihakaṃ - spleen 
• papphāsaṃ - lungs
• antaṃ - intestines 
• antaguṇaṃ - mesentery 
• udariyaṃ - stomach with its contents 
• karīsaṃ - faeces 
• pittaṃ - bile 
• semhaṃ - phlegm  
• pubbo - pus 
• lohitaṃ - blood  
• sedo - sweat 
• medo - fat  
• assu - tears  
• vasā - grease  
• kheḷo - saliva  
• siṅghāṇikā - nasal mucus 
• lasikā -  synovial fluid 
• muttan’ ti[ muttaṃ matthaluṅganti( ka.)] - urine.

32 Parts of the Body:

1. kesā - hairs of the head
2. lomā - hairs of the skin
3. nakhā - nails
4. dantā - teeth
5. taco - skin
6. maṃsaṃ - flesh
7. nhāru[ nahāru( sī. syā. pī.)] - sinews 
8. aṭṭhi - bones 
9. aṭṭhimiñjaṃ - marrow 
10. vakkaṃ - kidney 
11. hadayaṃ - heart 
12. yakanaṃ - liver 
13. kilomakaṃ - pleura 
14. pihakaṃ - spleen 
15. papphāsaṃ - lungs
16. antaṃ - intestines (large intestines)
17. antaguṇaṃ - mesentery (small intestines)
18. udariyaṃ - stomach with its contents 
19. karīsaṃ - faeces / feces
20. pittaṃ - bile 
21. semhaṃ - phlegm  
22. pubbo - pus 
23. lohitaṃ - blood  
24. sedo - sweat 
25. medo - fat  
26. assu - tears  
27. vasā - grease  
28. kheḷo - saliva  
29. siṅghāṇikā - nasal mucus 
30. lasikā -  synovial fluid 
31. muttan’ ti[ muttaṃ matthaluṅganti( ka.)] - urine
32. matthake matthaluṅgaṃ - brain .

298

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‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi[ mūtoḷī( sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ– sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya–‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati–‘ aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ ti[ muttaṃ matthaluṅganti( ka.)].

‘‘සෙය්‍යථාපි, භික්ඛවෙ, උභතොමුඛා පුතොළි (මූතොළී (සී. ස්‍යා. පී.)) පූරා නානාවිහිතස්ස ධඤ්ඤස්ස, සෙය්‍යථිදං - සාලීනං වීහීනං මුග්ගානං මාසානං තිලානං තණ්ඩුලානං. තමෙනං චක්ඛුමා පුරිසො මුඤ්චිත්වා පච්චවෙක්ඛෙය්‍ය - ‘ඉමෙ සාලී ඉමෙ වීහී ඉමෙ මුග්ගා ඉමෙ මාසා ඉමෙ තිලා ඉමෙ තණ්ඩුලා’ති. එවමෙව ඛො, භික්ඛවෙ, භික්ඛු ඉමමෙව කායං උද්ධං පාදතලා, අධො කෙසමත්ථකා, තචපරියන්තං පූරං නානප්පකාරස්ස අසුචිනො පච්චවෙක්ඛති - ‘අත්ථි ඉමස්මිං කායෙ කෙසා ලොමා...පෙ.... මුත්ත’න්ති.

Just as though, monks, there were a bag open at both ends, full of various kinds of grain, such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas; and a man with good vision having opened it were to reflect (thus): “This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas”; even so, monks, a monk in regard to this very body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and full of manifold impurities - reflects (thus): "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine."

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Paṭikkūlamanasikārapabbaṃ

The Section about Applying the Mind to Repulsiveness

Analysis:

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Simile:

‘‘Seyyathāpi, bhikkhave - Just as though, monks,

ubhatomukhā putoḷi[ mūtoḷī( sī. syā. pī.)] - there were a bag open at both ends,

pūrā nānāvihitassa dhaññassa - full of various kinds of grain,

seyyathidaṃ - such as

sālīnaṃ - hill rice  

vīhīnaṃ - white rice

muggānaṃ - mung beans

māsānaṃ - kidney beans

tilānaṃ - sesame seeds

taṇḍulānaṃ - chickpeas

 Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya - and a man with good vision having opened it were to reflect (thus)

ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ ti - “This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas”

Evameva kho, bhikkhave, - even so, monks 

bhikkhu imameva kāyaṃ - a monk in regard to this very body 

uddhaṃ pādatalā - from the sole of the feet upwards

adho kesamatthakā - from the hair of the head down   

tacapariyantaṃ - bounded by the skin

pūraṃ nānappakārassa asucino - and full of manifold impurities

paccavekkhati - reflects (thus)

• atthi imasmiṃ kāye - In this body, there are
• kesā - hairs of the head
• lomā - hairs of the skin
• nakhā - nails
• dantā - teeth
• taco - skin
• maṃsaṃ - flesh
• nhāru[ nahāru( sī. syā. pī.)] - sinews 
• aṭṭhi - bones 
• aṭṭhimiñjaṃ - marrow 
• vakkaṃ - kidney 
• hadayaṃ - heart 
• yakanaṃ - liver 
• kilomakaṃ - pleura 
• pihakaṃ - spleen 
• papphāsaṃ - lungs
• antaṃ - intestines 
• antaguṇaṃ - mesentery 
• udariyaṃ - stomach with its contents 
• karīsaṃ - faeces 
• pittaṃ - bile 
• semhaṃ - phlegm  
• pubbo - pus 
• lohitaṃ - blood  
• sedo - sweat 
• medo - fat  
• assu - tears  
• vasā - grease  
• kheḷo - saliva  
• siṅghāṇikā - nasal mucus 
• lasikā -  synovial fluid 
• muttan’ ti[ muttaṃ matthaluṅganti( ka.)] - urine.

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‘‘ Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

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• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 
• Evaṃ api kho, bhikkhave - Monks, this way too, 
• bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

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Paṭikkūlamanasikārapabbaṁ Niṭṭhitaṁ

The Section about Applying the Mind to Repulsiveness is Finished

301

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Kāyānupassanā dhātumanasikārapabbaṃ

Dhātumanasikārapabbaṁ
The Section about Applying the Mind to the Elements

302

111.‘‘ Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati–‘ atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ ti.

111 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ඉමමෙව කායං යථාඨිතං යථාපණිහිතං ධාතුසො පච්චවෙක්ඛති - ‘අත්ථි ඉමස්මිං කායෙ පථවීධාතු ආපොධාතු තෙජොධාතු වායොධාතූ’ති.

Moreover, monks, a monk, in regard to this very body, however placed, however disposed, reflects by way of the elements: “There are in this body, the earth element, the water element, the fire element, the wind element.” 

303

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Puna caparaṃ, bhikkhave - Moreover, monks

bhikkhu imam eva kāyaṃ - a monk, in regard to this very body

yathāṭhitaṃ - however placed

yathāpaṇihitaṃ - however disposed

dhātuso paccavekkhati - reflects by way of the elements

atthi imasmiṃ kāye - There are in this body

pathavīdhātu - the earth element  

āpodhātu - the water element

tejodhātu - the fire element

vāyodhātū’ ti -  the wind element. 

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                                                               304

‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe[ cātummahāpathe( sī. syā. pī.)] bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati–‘ atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave , bhikkhu kāye kāyānupassī viharati.

‘‘සෙය්‍යථාපි , භික්ඛවෙ, දක්ඛො ගොඝාතකො වා ගොඝාතකන්තෙවාසී වා ගාවිං වධිත්වා චතුමහාපථෙ (චාතුම්මහාපථෙ (සී. ස්‍යා. පී.)) බිලසො විභජිත්වා නිසින්නො අස්ස. එවමෙව ඛො, භික්ඛවෙ, භික්ඛු ඉමමෙව කායං යථාඨිතං යථාපණිහිතං ධාතුසො පච්චවෙක්ඛති - ‘අත්ථි ඉමස්මිං කායෙ පථවීධාතු ආපොධාතු තෙජොධාතු වායොධාතූ’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ , භික්ඛු කායෙ කායානුපස්සී විහරති.

Just as though, monks, a clever butcher, or a butcher’s apprentice, after slaughtering a cow, were sitting down at a crossroads after dividing it into portions; even so, monks, a monk in regard to this very body, however placed, however disposed, reflects by way of the elements: “There are in this body, the earth element, the water element, the fire element, the wind element.”

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

305

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Simile:

Seyyathāpi, bhikkhave - Just as though, monks

dakkho goghātako vā - a clever butcher

goghātakantevāsī vā - or a butcher’s apprentice

gāviṃ vadhitvā - after slaughtering a cow

catumahāpathe [cātummahāpathe( sī. syā. pī.)] bilaso vibhajitvā nisinno assa - were sitting down at a crossroads after dividing it into portions

Evameva kho, bhikkhave - even so, monks

bhikkhu imameva kāyaṃ - a monk in regard to this very body

yathāṭhitaṃ - however placed

yathāpaṇihitaṃ - however disposed 

dhātuso paccavekkhati - reflects by way of the elements

atthi imasmiṃ kāye - There are in this body

pathavīdhātu - the earth element

āpodhātu - the water element

tejodhātu - the fire element

vāyodhātū’ ti - the wind element 

• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 
• Evaṃ api kho, bhikkhave - Monks, this way too, 
• bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

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Dhātumanasikārapabbaṃ Niṭṭhitaṃ
The Section about Applying the Mind to the Elements is Finished

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Kāyānupassanā 

Navasīvathikapabbaṃ 

The Section about the Nine Charnel Grounds

306

112.‘‘ Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti[ etaṃ anatītoti( sī. pī.)]. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

112 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං එකාහමතං වා ද්වීහමතං වා තීහමතං වා උද්ධුමාතකං විනීලකං විපුබ්බකජාතං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති (එතං අනතීතොති (සී. පී.)). ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discolored, having become quite rotten. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself, 

307

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(Paṭhamaṃ Sīvathikaṃ)
(The First Charnel Ground)

Analysis:

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

ekāhamataṃ (eka+aha) vā - dead for one day

dvīhamataṃ (dvi + aha) vā - or dead for two days

tīhamataṃ (ti + aha) vā - or dead for three days

uddhumātakaṃ - bloated

vinīlakaṃ - discolored

vipubbakajātaṃ - having become quite rotten

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

• Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).
• bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).
• ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).
• samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.
• vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.
• samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.
• ‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.
• Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 
• anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  
• na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 
• Evaṃ api kho, bhikkhave - Monks, this way too, 
• bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

(Paṭhamaṁ Sīvathikaṁ)
(The First Charnel Ground)

Kāyānupassanā 

Navasīvathikapabbaṃ 

The Section about the Nine Charnel Grounds

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Dutiyaṃ Sīvathikaṃ
The Second Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā[ gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā( syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං කාකෙහි වා ඛජ්ජමානං කුලලෙහි වා ඛජ්ජමානං ගිජ්ඣෙහි වා ඛජ්ජමානං කඞ්කෙහි වා ඛජ්ජමානං සුනඛෙහි වා ඛජ්ජමානං බ්‍යග්ඝෙහි වා ඛජ්ජමානං දීපීහි වා ඛජ්ජමානං සිඞ්ගාලෙහි වා (ගිජ්ඣෙහි වා ඛජ්ජමානං, සුවානෙහි වා ඛජ්ජමානං, සිගාලෙහි වා (ස්‍යා. පී.)) ඛජ්ජමානං විවිධෙහි වා පාණකජාතෙහි ඛජ්ජමානං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, being eaten by crows, or being eaten by hawks, or being eaten by vultures, or being eaten by dogs, or being eaten by jackals, or being eaten by various kinds of worms. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

308

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Dutiyaṃ Sīvathikaṃ
The Second Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

kākehi vā khajjamānaṃ -  being eaten by crows

kulalehi vā khajjamānaṃ - or being eaten by hawks

gijjhehi vā khajjamānaṃ - or being eaten by vultures 

kaṅkehi vā khajjamānaṃ - or being eaten by herons 

sunakhehi vā khajjamānaṃ - or being eaten by dogs 

byagghehi vā khajjamānaṃ - or being eaten by leopards

dīpīhi vā khajjamānaṃ - or being eaten by tigers

siṅgālehi vā khajjamānaṃ - or being eaten by jackals

suvānehi vā khajjamānaṃ - or being eaten by dogs

vividhehi vā pāṇakajātehi khajjamānaṃ - or being eaten by various kinds of worms.

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

(Dutiyaṃ Sīvathikaṃ)
(The Second Charnel Ground)

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Tatiyaṁ Sīvathikaṁ
The Third Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nahārusambandhaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකසඞ්ඛලිකං සමංසලොහිතං න්හාරුසම්බන්ධං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

The Third Charnel Ground

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, with flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Tatiyaṃ Sīvathikaṃ
The Third Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nahārusambandhaṃ - a skeleton, with flesh and blood, bound together by tendons. 

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

(Tatiyaṃ Sīvathikaṃ)
(The Third Charnel Ground)

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Catutthaṃ Sīvathikaṃ
The Fourth Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ nimmaṃsa lohitamakkhitaṃ nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකසඞ්ඛලිකං නිමංසලොහිතමක්ඛිතං න්හාරුසම්බන්ධං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, without flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Catutthaṃ Sīvathikaṃ
The Fourth Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ - a skeleton, without flesh and blood, bound together by tendons.

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

(Catutthaṃ Sīvathikaṃ)
(The Fourth Charnel Ground)

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Pañcamaṃ Sīvathikaṃ
The Fifth Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṁ apagatamaṁsa lohitaṁ nahārusambandhaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකසඞ්ඛලිකං අපගතමංසලොහිතං න්හාරුසම්බන්ධං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, no longer having flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Pañcamaṃ Sīvathikaṃ
The Fifth Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhisaṅkhalikaṁ apagatamaṁsalohitaṁ - a skeleton, no longer having flesh and blood, bound together by tendons

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

Pañcamaṃ Sīvathikaṃ
The Fifth Charnel Ground

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Chaṭṭhaṃ Sīvathikaṃ
The Sixth Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni( syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ[‘‘ aññena gopphakaṭṭhikan’’ ti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ[ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ( syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ[ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ( syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකානි අපගතසම්බන්ධානි (අපගතන්හාරුසම්බන්ධානි (ස්‍යා.)) දිසා විදිසා වික්ඛිත්තානි, අඤ්ඤෙන හත්ථට්ඨිකං අඤ්ඤෙන පාදට්ඨිකං අඤ්ඤෙන ගොප්ඵකට්ඨිකං (‘‘අඤ්ඤෙන ගොප්ඵකට්ඨික’’න්ති ඉදං සී. ස්‍යා. පී. පොත්ථකෙසු නත්ථි) අඤ්ඤෙන ජඞ්ඝට්ඨිකං අඤ්ඤෙන ඌරුට්ඨිකං අඤ්ඤෙන කටිට්ඨිකං (අඤ්ඤෙන කටට්ඨිකං අඤ්ඤෙන පිට්ඨට්ඨිකං අඤ්ඤෙන කණ්ටකට්ඨිකං අඤ්ඤෙන ඵාසුකට්ඨිකං අඤ්ඤෙන උරට්ඨිකං අඤ්ඤෙන අංසට්ඨිකං අඤ්ඤෙන බාහුට්ඨිකං (ස්‍යා.)) අඤ්ඤෙන ඵාසුකට්ඨිකං අඤ්ඤෙන පිට්ඨිට්ඨිකං අඤ්ඤෙන ඛන්ධට්ඨිකං (අඤ්ඤෙන කටට්ඨිකං අඤ්ඤෙන පිට්ඨට්ඨිකං අඤ්ඤෙන කණ්ටකට්ඨිකං අඤ්ඤෙන ඵාසුකට්ඨිකං අඤ්ඤෙන උරට්ඨිකං අඤ්ඤෙන අංසට්ඨිකං අඤ්ඤෙන බාහුට්ඨිකං (ස්‍යා.)) අඤ්ඤෙන ගීවට්ඨිකං අඤ්ඤෙන හනුකට්ඨිකං අඤ්ඤෙන දන්තට්ඨිකං අඤ්ඤෙන සීසකටාහං. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, with bones no longer bound together, scattered in all directions, with a hand-bone here, with a foot-bone there, with a knee-bone here, with a thigh-bone there, with a hip-bone here, with a bone of the back there, with the skull here. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

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Chaṭṭhaṃ Sīvathikaṃ
The Sixth Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni( syā.)] - with bones no longer bound together

disā vidisā vikkhittāni - scattered in all directions

aññena hatthaṭṭhikaṃ - with a hand-bone here

aññena pādaṭṭhikaṃ - with a foot-bone there

aññena gopphakaṭṭhikaṃ [‘‘aññena gopphakaṭṭhikan’’ ti idaṃ sī. syā. pī. potthakesu natthi] - with a ankle-bone here

aññena jaṅghaṭṭhikaṃ - with a knee-bone there 

aññena ūruṭṭhikaṃ - with a thigh-bone here

aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ - with a pelvis-bone there

aññena piṭṭhaṭṭhikaṃ - with a spine-bone here

aññena kaṇṭakaṭṭhikaṃ - with a-bone here

aññena phāsukaṭṭhikaṃ - with a ribs-bone here

aññena uraṭṭhikaṃ - with a shoulder-bone here

aññena khandhaṭṭhikaṃ - with a shoulder-bone here

[aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ( syā.)] 

aññena gīvaṭṭhikaṃ - with a throat-bone here

aññena hanukaṭṭhikaṃ - with a chin-bone here

aññena dantaṭṭhikaṃ - with a bone of the teeth here

aññena sīsakaṭāhaṃ - with the skull here.

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

Chaṭṭhaṃ Sīvathikaṃ
The Sixth Charnel Ground

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Sattamaṃ Sīvathikaṃ
The Seventh Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇupanibhāni. imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකානි සෙතානි සඞ්ඛවණ්ණපටිභාගානි (සඞ්ඛවණ්ණූපනිභානි (සී. ස්‍යා. පී.)). සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, having white bones, like the color of a conch. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Sattamaṃ Sīvathikaṃ
The Seventh Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikāni setāni saṅkhavaṇṇupanibhāni - having white bones, like the color of a conch

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

Sattamaṃ Sīvathikaṃ
The Seventh Charnel Ground

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Aṭṭhamaṃ Sīvathikaṃ

The Eighth Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñjakitāni terovassikāni. imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකානි පුඤ්ජකිතානි තෙරොවස්සිකානි. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a heap of bones more than a year old. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Aṭṭhamaṃ Sīvathikaṃ
The Eighth Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikāni puñjakitāni terovassikāni - a heap of bones more than a year old

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

Aṭṭhamaṃ Sīvathikaṃ
The Eighth Charnel Ground

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Navamaṃ Sīvathikaṃ

The Ninth Charnel Ground

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇakajātāni. imameva kāyaṃ upasaṃharati–‘ ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati… pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු සෙය්‍යථාපි පස්සෙය්‍ය සරීරං සිවථිකාය ඡඩ්ඩිතං අට්ඨිකානි පූතීනි චුණ්ණකජාතානි. සො ඉමමෙව කායං උපසංහරති - ‘අයම්පි ඛො කායො එවංධම්මො එවංභාවී එවංඅනතීතො’ති. ඉති අජ්ඣත්තං වා කායෙ කායානුපස්සී විහරති...පෙ.... එවම්පි ඛො, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති.

Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, rotten bones that have become like powder. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” Thus he dwells contemplating (the nature of) the body in the body in regard to himself.

                                                                   309

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Navamaṃ Sīvathikaṃ
The Ninth Charnel Ground

Analysis

puna caparaṃ, bhikkhave - moreover, monks

bhikkhu seyyathāpi passeyya sarīraṃ - it’s as if a monk might see a body

sivathikāya chaḍḍitaṃ - thrown into a charnel ground

aṭṭhikāni pūtīni cuṇṇakajātāni- rotten bones that have become like powder

So imaṃ eva kāyaṃ upasaṃharati - He then compares it with his very own body (thinking)

ayampi kho kāyo - this body also

evaṃ dhammo - has such a nature

evaṃbhāvī - has such a constitution

evaṃ anatīto iti[ etaṃ anatītoti( sī. pī.)]. - has not gone beyond this

Iti ajjhattaṃ vā kāye kāyānupassī viharati - In this way, in regard to the body he abides contemplating the body internally /  Thus (he) dwells contemplating (the nature of) the body in the body internally (regarding himself).

bahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body externally. / or (he) dwells contemplating (the nature of) the body in the body externally (regarding others).

ajjhattabahiddhā vā kāye kāyānupassī viharati - or he abides contemplating the body both internally and externally / or (he) dwells contemplating (the nature of) the body in the body internally & externally (regarding himself & others).

samudayadhammānupassī vā kāyasmiṃ viharati - Or, he abides contemplating the nature of arising in the body. / or (he) dwells contemplating the phenomenon of origination in the body.

vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of passing away in the body. / or (he) dwells contemplating the phenomenon of passing away/dissolution in the body.

samudaya+vaya+dhammā+anupassī vā kāyasmiṃ viharati - or he abides contemplating the nature of both arising and passing away in the body. / or (he) dwells contemplating the phenomenon of origination & passing away/dissolution in the body.

‘Atthi kāyo iti vā pana+assa sati paccupaṭṭhitā hoti - Or, mindfulness that ‘there is a body’ is established in him. / or else mindfulness that 'there is a body (not a being)' is established in him.

Yāvaṃ+eva ñāṇamattāya paṭissatimattāya - to the extent necessary for bare knowledge / that will be for the development of the knowledge and the mindfulness to the full. 

anissito ca viharati - and lives with continuous mindfulness. / (he) dwells without taṇhā (craving/attachment) and diṭṭhi (dogmatic view).  

na ca kiñci loke upādiyati - And he abides independent, not clinging to anything in the world. / In this world (of beings), (he) does not cling to any form (rūpa) etc. as a being. 

Evaṃ api kho, bhikkhave - Monks, this way too

bhikkhu kāye kāyānupassī viharati - a monk dwells, contemplating (the nature of) the body in the body.

Navamaṃ Sīvathikaṃ
The Ninth Charnel Ground

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310

Navasivathikapabbaṃ niṭṭhitaṃ.

311

Cuddasakāyānupassanā niṭṭhitā.

312

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Vedanānupassanā

313

113.‘‘ Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā[ sukhaṃ, dukkhaṃ, adukkhamasukhaṃ( sī. syā. pī. ka.)] vedanaṃ vedayamāno‘ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; dukkhaṃ vā[ sukhaṃ, dukkhaṃ adukkhamasukhaṃ( sī. syā. pī. ka.)] vedanaṃ vedayamāno‘ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno‘ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno‘ sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno‘ nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno‘ sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno‘ nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno‘ sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno‘ nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti; iti ajjhattaṃ 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.

113 ‘‘කථඤ්ච පන, භික්ඛවෙ, භික්ඛු වෙදනාසු වෙදනානුපස්සී විහරති? ඉධ, භික්ඛවෙ, භික්ඛු සුඛං වා (සුඛං, දුක්ඛං, අදුක්ඛමසුඛං (සී. ස්‍යා. පී. ක.)) වෙදනං වෙදයමානො ‘සුඛං වෙදනං වෙදයාමී’ති පජානාති; දුක්ඛං වා (සුඛං, දුක්ඛං අදුක්ඛමසුඛං (සී. ස්‍යා. පී. ක.)) වෙදනං වෙදයමානො ‘දුක්ඛං වෙදනං වෙදයාමී’ති පජානාති; අදුක්ඛමසුඛං වා වෙදනං වෙදයමානො ‘අදුක්ඛමසුඛං වෙදනං වෙදයාමී’ති පජානාති; සාමිසං වා සුඛං වෙදනං වෙදයමානො ‘සාමිසං සුඛං වෙදනං වෙදයාමී’ති පජානාති; නිරාමිසං වා සුඛං වෙදනං වෙදයමානො ‘නිරාමිසං සුඛං වෙදනං වෙදයාමී’ති පජානාති; සාමිසං වා දුක්ඛං වෙදනං වෙදයමානො ‘සාමිසං දුක්ඛං වෙදනං වෙදයාමී’ති පජානාති; නිරාමිසං වා දුක්ඛං වෙදනං වෙදයමානො ‘නිරාමිසං දුක්ඛං වෙදනං වෙදයාමී’ති පජානාති; සාමිසං වා අදුක්ඛමසුඛං වෙදනං වෙදයමානො ‘සාමිසං අදුක්ඛමසුඛං වෙදනං වෙදයාමී’ති පජානාති; නිරාමිසං වා අදුක්ඛමසුඛං වෙදනං වෙදයමානො ‘නිරාමිසං අදුක්ඛමසුඛං වෙදනං වෙදයාමී’ති පජානාති; ඉති අජ්ඣත්තං වා වෙදනාසු වෙදනානුපස්සී විහරති, බහිද්ධා වා වෙදනාසු වෙදනානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා වෙදනාසු වෙදනානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා වෙදනාසු විහරති, වයධම්මානුපස්සී වා වෙදනාසු විහරති, සමුදයවයධම්මානුපස්සී වා වෙදනාසු විහරති. ‘අත්ථි වෙදනා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති , න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු වෙදනාසු වෙදනානුපස්සී විහරති.

314

Vedanānupassanā niṭṭhitā.

315

Cittānupassanā

316

114.‘‘ Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ‘ sarāgaṃ cittan’ ti pajānāti, vītarāgaṃ vā cittaṃ‘ vītarāgaṃ cittan’ ti pajānāti; sadosaṃ vā cittaṃ‘ sadosaṃ cittan’ ti pajānāti, vītadosaṃ vā cittaṃ‘ vītadosaṃ cittan’ ti pajānāti; samohaṃ vā cittaṃ‘ samohaṃ cittan’ ti pajānāti, vītamohaṃ vā cittaṃ‘ vītamohaṃ cittan’ ti pajānāti; saṃkhittaṃ vā cittaṃ‘ saṃkhittaṃ cittan’ ti pajānāti, vikkhittaṃ vā cittaṃ‘ vikkhittaṃ cittan’ ti pajānāti; mahaggataṃ vā cittaṃ‘ mahaggataṃ cittan’ ti pajānāti, amahaggataṃ vā cittaṃ‘ amahaggataṃ cittan’ ti pajānāti; sauttaraṃ vā cittaṃ‘ sauttaraṃ cittan’ ti pajānāti, anuttaraṃ vā cittaṃ‘ anuttaraṃ cittan’ ti pajānāti; samāhitaṃ vā cittaṃ‘ samāhitaṃ cittan’ ti pajānāti, asamāhitaṃ vā cittaṃ‘ asamāhitaṃ cittan’ ti pajānāti; vimuttaṃ vā cittaṃ‘ vimuttaṃ cittan’ ti pajānāti, avimuttaṃ vā cittaṃ‘ avimuttaṃ cittan’ ti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ 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.

114

‘‘කථඤ්ච පන, භික්ඛවෙ, භික්ඛු චිත්තෙ චිත්තානුපස්සී විහරති? ඉධ, භික්ඛවෙ, භික්ඛු සරාගං වා චිත්තං ‘සරාගං චිත්ත’න්ති පජානාති, වීතරාගං වා චිත්තං ‘වීතරාගං චිත්ත’න්ති පජානාති; සදොසං වා චිත්තං ‘සදොසං චිත්ත’න්ති පජානාති, වීතදොසං වා චිත්තං ‘වීතදොසං චිත්ත’න්ති පජානාති; සමොහං වා චිත්තං ‘සමොහං චිත්ත’න්ති පජානාති, වීතමොහං වා චිත්තං ‘වීතමොහං චිත්ත’න්ති පජානාති; සංඛිත්තං වා චිත්තං ‘සංඛිත්තං චිත්ත’න්ති පජානාති, වික්ඛිත්තං වා චිත්තං ‘වික්ඛිත්තං චිත්ත’න්ති පජානාති; මහග්ගතං වා චිත්තං ‘මහග්ගතං චිත්ත’න්ති පජානාති, අමහග්ගතං වා චිත්තං ‘අමහග්ගතං චිත්ත’න්ති පජානාති; සඋත්තරං වා චිත්තං ‘සඋත්තරං චිත්ත’න්ති පජානාති, අනුත්තරං වා චිත්තං ‘අනුත්තරං චිත්ත’න්ති පජානාති; සමාහිතං වා චිත්තං ‘සමාහිතං චිත්ත’න්ති පජානාති, අසමාහිතං වා චිත්තං ‘අසමාහිතං චිත්ත’න්ති පජානාති; විමුත්තං වා චිත්තං ‘විමුත්තං චිත්ත’න්ති පජානාති, අවිමුත්තං වා චිත්තං ‘අවිමුත්තං චිත්ත’න්ති පජානාති. ඉති අජ්ඣත්තං වා චිත්තෙ චිත්තානුපස්සී විහරති, බහිද්ධා වා චිත්තෙ චිත්තානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා චිත්තෙ චිත්තානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා චිත්තස්මිං විහරති, වයධම්මානුපස්සී වා චිත්තස්මිං විහරති, සමුදයවයධම්මානුපස්සී වා චිත්තස්මිං විහරති. ‘අත්ථි චිත්ත’න්ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති . එවම්පි ඛො, භික්ඛවෙ, භික්ඛු චිත්තෙ චිත්තානුපස්සී විහරති.

317

Cittānupassanā niṭṭhitā.

318

Dhammānupassanā nīvaraṇapabbaṃ

319

115.‘‘ Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

115 ‘‘කථඤ්ච, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති? ඉධ, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු නීවරණෙසු. කථඤ්ච පන, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු නීවරණෙසු?

320

‘ ‘ Idha , bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ‘ atthi me ajjhattaṃ kāmacchando’ ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ‘ natthi me ajjhattaṃ kāmacchando’ ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘ඉධ , භික්ඛවෙ, භික්ඛු සන්තං වා අජ්ඣත්තං කාමච්ඡන්දං ‘අත්ථි මෙ අජ්ඣත්තං කාමච්ඡන්දො’ති පජානාති, අසන්තං වා අජ්ඣත්තං කාමච්ඡන්දං ‘නත්ථි මෙ අජ්ඣත්තං කාමච්ඡන්දො’ති පජානාති; යථා ච අනුප්පන්නස්ස කාමච්ඡන්දස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස කාමච්ඡන්දස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස කාමච්ඡන්දස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

321

‘ ‘ Santaṃ vā ajjhattaṃ byāpādaṃ‘ atthi me ajjhattaṃ byāpādo’ ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ‘ natthi me ajjhattaṃ byāpādo’ ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං බ්‍යාපාදං ‘අත්ථි මෙ අජ්ඣත්තං බ්‍යාපාදො’ති පජානාති, අසන්තං වා අජ්ඣත්තං බ්‍යාපාදං ‘නත්ථි මෙ අජ්ඣත්තං බ්‍යාපාදො’ති පජානාති; යථා ච අනුප්පන්නස්ස බ්‍යාපාදස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස බ්‍යාපාදස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස බ්‍යාපාදස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

322

‘ ‘ Santaṃ vā ajjhattaṃ thīnamiddhaṃ‘ atthi me ajjhattaṃ thīnamiddhan’ ti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ‘ natthi me ajjhattaṃ thīnamiddhan’ ti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං ථීනමිද්ධං ‘අත්ථි මෙ අජ්ඣත්තං ථීනමිද්ධ’න්ති පජානාති, අසන්තං වා අජ්ඣත්තං ථීනමිද්ධං ‘නත්ථි මෙ අජ්ඣත්තං ථීනමිද්ධ’න්ති පජානාති, යථා ච අනුප්පන්නස්ස ථීනමිද්ධස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස ථීනමිද්ධස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස ථීනමිද්ධස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

323

‘ ‘ Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ‘ natthi me ajjhattaṃ uddhaccakukkuccan’ ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං උද්ධච්චකුක්කුච්චං ‘අත්ථි මෙ අජ්ඣත්තං උද්ධච්චකුක්කුච්ච’න්ති පජානාති, අසන්තං වා අජ්ඣත්තං උද්ධච්චකුක්කුච්චං ‘නත්ථි මෙ අජ්ඣත්තං උද්ධච්චකුක්කුච්ච’න්ති පජානාති; යථා ච අනුප්පන්නස්ස උද්ධච්චකුක්කුච්චස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස උද්ධච්චකුක්කුච්චස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස උද්ධච්චකුක්කුච්චස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

324

‘ ‘ Santaṃ vā ajjhattaṃ vicikicchaṃ‘ atthi me ajjhattaṃ vicikicchā’ ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ‘ natthi me ajjhattaṃ vicikicchā’ ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං විචිකිච්ඡං ‘අත්ථි මෙ අජ්ඣත්තං විචිකිච්ඡා’ති පජානාති, අසන්තං වා අජ්ඣත්තං විචිකිච්ඡං ‘නත්ථි මෙ අජ්ඣත්තං විචිකිච්ඡා’ති පජානාති; යථා ච අනුප්පන්නාය විචිකිච්ඡාය උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නාය විචිකිච්ඡාය පහානං හොති තඤ්ච පජානාති, යථා ච පහීනාය විචිකිච්ඡාය ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

325

‘ ‘ Iti ajjhattaṃ 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.

‘‘ඉති අජ්ඣත්තං වා ධම්මෙසු ධම්මානුපස්සී විහරති, බහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා ධම්මෙසු විහරති, වයධම්මානුපස්සී වා ධම්මෙසු විහරති , සමුදයවයධම්මානුපස්සී වා ධම්මෙසු විහරති. ‘අත්ථි ධම්මා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු නීවරණෙසු.

326

Nīvaraṇapabbaṃ niṭṭhitaṃ.

327

Dhammānupassanā khandhapabbaṃ

328

116.‘‘ Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu–‘ iti rūpaṃ, 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 saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ ti; iti ajjhattaṃ 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.

116 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු උපාදානක්ඛන්ධෙසු. කථඤ්ච පන, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු උපාදානක්ඛන්ධෙසු? ඉධ, භික්ඛවෙ, භික්ඛු - ‘ඉති රූපං, ඉති රූපස්ස සමුදයො, ඉති රූපස්ස අත්ථඞ්ගමො; ඉති වෙදනා, ඉති වෙදනාය සමුදයො, ඉති වෙදනාය අත්ථඞ්ගමො; ඉති සඤ්ඤා, ඉති සඤ්ඤාය සමුදයො, ඉති සඤ්ඤාය අත්ථඞ්ගමො; ඉති සඞ්ඛාරා, ඉති සඞ්ඛාරානං සමුදයො, ඉති සඞ්ඛාරානං අත්ථඞ්ගමො; ඉති විඤ්ඤාණං, ඉති විඤ්ඤාණස්ස සමුදයො, ඉති විඤ්ඤාණස්ස අත්ථඞ්ගමො’ති; ඉති අජ්ඣත්තං වා ධම්මෙසු ධම්මානුපස්සී විහරති, බහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා ධම්මෙසු විහරති, වයධම්මානුපස්සී වා ධම්මෙසු විහරති, සමුදයවයධම්මානුපස්සී වා ධම්මෙසු විහරති. ‘අත්ථි ධම්මා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති පඤ්චසු උපාදානක්ඛන්ධෙසු.

329

Khandhapabbaṃ niṭṭhitaṃ.

330

Dhammānupassanā āyatanapabbaṃ

331

117.‘‘ Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

117 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති ඡසු අජ්ඣත්තිකබාහිරෙසු ආයතනෙසු. කථඤ්ච පන, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති ඡසු අජ්ඣත්තිකබාහිරෙසු ආයතනෙසු?

332

‘‘Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘ඉධ, භික්ඛවෙ, භික්ඛු චක්ඛුඤ්ච පජානාති, රූපෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

333

‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘සොතඤ්ච පජානාති, සද්දෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

334

‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘ඝානඤ්ච පජානාති, ගන්ධෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

335

‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘ජිව්හඤ්ච පජානාති, රසෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

336

‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘කායඤ්ච පජානාති, ඵොට්ඨබ්බෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

337

‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘මනඤ්ච පජානාති, ධම්මෙ ච පජානාති, යඤ්ච තදුභයං පටිච්ච උප්පජ්ජති සංයොජනං තඤ්ච පජානාති, යථා ච අනුප්පන්නස්ස සංයොජනස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සංයොජනස්ස පහානං හොති තඤ්ච පජානාති, යථා ච පහීනස්ස සංයොජනස්ස ආයතිං අනුප්පාදො හොති තඤ්ච පජානාති.

338

‘‘Iti ajjhattaṃ 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.

‘‘ඉති අජ්ඣත්තං වා ධම්මෙසු ධම්මානුපස්සී විහරති, බහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා ධම්මෙසු විහරති, වයධම්මානුපස්සී වා ධම්මෙසු විහරති, සමුදයවයධම්මානුපස්සී වා ධම්මෙසු විහරති. ‘අත්ථි ධම්මා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති ඡසු අජ්ඣත්තිකබාහිරෙසු ආයතනෙසු.

339

Āyatanapabbaṃ niṭṭhitaṃ.

340

Dhammānupassanā bojjhaṅgapabbaṃ

341

118.‘‘ Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ‘ atthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ‘ natthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

118 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති සත්තසු බොජ්ඣඞ්ගෙසු. කථඤ්ච පන, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති සත්තසු බොජ්ඣඞ්ගෙසු? ඉධ, භික්ඛවෙ, භික්ඛු සන්තං වා අජ්ඣත්තං සතිසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං සතිසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං සතිසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං සතිසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස සතිසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සතිසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

342

‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ‘ atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ‘ natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං ධම්මවිචයසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං ධම්මවිචයසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං ධම්මවිචයසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං ධම්මවිචයසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස ධම්මවිචයසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස ධම්මවිචයසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

343

‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ‘ atthi me ajjhattaṃ vīriyasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ‘ natthi me ajjhattaṃ vīriyasambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං වීරියසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං වීරියසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං වීරියසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං වීරියසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස වීරියසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස වීරියසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

344

‘ ‘ Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ‘ atthi me ajjhattaṃ pītisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ‘ natthi me ajjhattaṃ pītisambojjhaṅgo’ ti pajānāti , yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං පීතිසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං පීතිසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං පීතිසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං පීතිසම්බොජ්ඣඞ්ගො’ති පජානාති , යථා ච අනුප්පන්නස්ස පීතිසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස පීතිසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

345

‘ ‘ Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ‘ atthi me ajjhattaṃ passaddhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ‘ natthi me ajjhattaṃ passaddhisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං පස්සද්ධිසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං පස්සද්ධිසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං පස්සද්ධිසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං පස්සද්ධිසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස පස්සද්ධිසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස පස්සද්ධිසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

346

‘ ‘ Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ‘ atthi me ajjhattaṃ samādhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ‘ natthi me ajjhattaṃ samādhisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘සන්තං වා අජ්ඣත්තං සමාධිසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං සමාධිසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං සමාධිසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං සමාධිසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස සමාධිසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස සමාධිසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති.

347

‘ ‘ Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ‘ atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ‘ natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti .

‘‘සන්තං වා අජ්ඣත්තං උපෙක්ඛාසම්බොජ්ඣඞ්ගං ‘අත්ථි මෙ අජ්ඣත්තං උපෙක්ඛාසම්බොජ්ඣඞ්ගො’ති පජානාති, අසන්තං වා අජ්ඣත්තං උපෙක්ඛාසම්බොජ්ඣඞ්ගං ‘නත්ථි මෙ අජ්ඣත්තං උපෙක්ඛාසම්බොජ්ඣඞ්ගො’ති පජානාති, යථා ච අනුප්පන්නස්ස උපෙක්ඛාසම්බොජ්ඣඞ්ගස්ස උප්පාදො හොති තඤ්ච පජානාති, යථා ච උප්පන්නස්ස උපෙක්ඛාසම්බොජ්ඣඞ්ගස්ස භාවනාය පාරිපූරී හොති තඤ්ච පජානාති .

348

‘ ‘ Iti ajjhattaṃ 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.

‘‘ඉති අජ්ඣත්තං වා ධම්මෙසු ධම්මානුපස්සී විහරති, බහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා ධම්මෙසු විහරති, වයධම්මානුපස්සී වා ධම්මෙසු විහරති, සමුදයවයධම්මානුපස්සී වා ධම්මෙසු විහරති. ‘අත්ථි ධම්මා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති සත්තසු බොජ්ඣඞ්ගෙසු.

349

Bojjhaṅgapabbaṃ niṭṭhitaṃ[ bojjhaṅgapabbaṃ niṭṭhitaṃ. paṭhamabhāṇavāraṃ( syā.)].

350

Dhammānupassanā saccapabbaṃ

351

119.‘‘ Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu‘ idaṃ dukkhan’ ti yathābhūtaṃ pajānāti,‘ ayaṃ dukkhasamudayo’ ti yathābhūtaṃ pajānāti,‘ ayaṃ dukkhanirodho’ ti yathābhūtaṃ pajānāti,‘ ayaṃ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṃ pajānāti.

119 ‘‘පුන චපරං, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති චතූසු අරියසච්චෙසු. කථඤ්ච පන, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති චතූසු අරියසච්චෙසු? ඉධ, භික්ඛවෙ, භික්ඛු ‘ඉදං දුක්ඛ’න්ති යථාභූතං පජානාති, ‘අයං දුක්ඛසමුදයො’ති යථාභූතං පජානාති, ‘අයං දුක්ඛනිරොධො’ති යථාභූතං පජානාති, ‘අයං දුක්ඛනිරොධගාමිනී පටිපදා’ති යථාභූතං පජානාති.

352

Paṭhamabhāṇavāro niṭṭhito.

353

Dukkhasaccaniddeso

354

120.‘‘ Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho[‘‘ appiyehi… pe… vippayogopi dukkho’’ ti pāṭho ceva taṃniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā[ pañcupādānakkhandhāpi( ka.)] dukkhā.

120 ‘‘කතමඤ්ච , භික්ඛවෙ, දුක්ඛං අරියසච්චං? ජාතිපි දුක්ඛා, ජරාපි දුක්ඛා, මරණම්පි දුක්ඛං, සොකපරිදෙවදුක්ඛදොමනස්සුපායාසාපි දුක්ඛා, අප්පියෙහි සම්පයොගොපි දුක්ඛො, පියෙහි විප්පයොගොපි දුක්ඛො (‘‘අප්පියෙහි...පෙ.... විප්පයොගොපි දුක්ඛො’’ති පාඨො චෙව තංනිද්දෙසො ච සී. පී. පොත්ථකෙසු න දිස්සති, සුමඞ්ගලවිලාසිනියංපි තංසංවණ්ණනා නත්ථි), යම්පිච්ඡං න ලභති තම්පි දුක්ඛං, සංඛිත්තෙන පඤ්චුපාදානක්ඛන්ධා (පඤ්චුපාදානක්ඛන්ධාපි (ක.)) දුක්ඛා.355

121.‘‘ Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

121 ‘‘කතමා ච, භික්ඛවෙ, ජාති? යා තෙසං තෙසං සත්තානං තම්හි තම්හි සත්තනිකායෙ ජාති සඤ්ජාති ඔක්කන්ති අභිනිබ්බත්ති ඛන්ධානං පාතුභාවො ආයතනානං පටිලාභො, අයං වුච්චති, භික්ඛවෙ, ජාති.

356

122.‘‘ Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

122 ‘‘කතමා ච, භික්ඛවෙ, ජරා? යා තෙසං තෙසං සත්තානං තම්හි තම්හි සත්තනිකායෙ ජරා ජීරණතා ඛණ්ඩිච්චං පාලිච්චං වලිත්තචතා ආයුනො සංහානි ඉන්ද්‍රියානං පරිපාකො, අයං වුච්චති, භික්ඛවෙ, ජරා.

357

123.‘‘ Katamañca, bhikkhave, maraṇaṃ? Yaṃ[ sumaṅgalavilāsinī oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

123 ‘‘කතමඤ්ච, භික්ඛවෙ, මරණං? යං (සුමඞ්ගලවිලාසිනී ඔලොකෙතබ්බා) තෙසං තෙසං සත්තානං තම්හා තම්හා සත්තනිකායා චුති චවනතා භෙදො අන්තරධානං මච්චු මරණං කාලඞ්කිරියා ඛන්ධානං භෙදො කළෙවරස්ස නික්ඛෙපො ජීවිතින්ද්‍රියස්සුපච්ඡෙදො, ඉදං වුච්චති, භික්ඛවෙ, මරණං.

358

124.‘‘ Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

124 ‘‘කතමො ච, භික්ඛවෙ, සොකො? යො ඛො, භික්ඛවෙ, අඤ්ඤතරඤ්ඤතරෙන බ්‍යසනෙන සමන්නාගතස්ස අඤ්ඤතරඤ්ඤතරෙන දුක්ඛධම්මෙන ඵුට්ඨස්ස සොකො සොචනා සොචිතත්තං අන්තොසොකො අන්තොපරිසොකො, අයං වුච්චති, භික්ඛවෙ, සොකො.

359

125.‘‘ Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

125 ‘‘කතමො ච, භික්ඛවෙ, පරිදෙවො? යො ඛො, භික්ඛවෙ, අඤ්ඤතරඤ්ඤතරෙන බ්‍යසනෙන සමන්නාගතස්ස අඤ්ඤතරඤ්ඤතරෙන දුක්ඛධම්මෙන ඵුට්ඨස්ස ආදෙවො පරිදෙවො ආදෙවනා පරිදෙවනා ආදෙවිතත්තං පරිදෙවිතත්තං, අයං වුච්චති, භික්ඛවෙ, පරිදෙවො.

360

126.‘‘ Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

126 ‘‘කතමඤ්ච, භික්ඛවෙ, දුක්ඛං? යං ඛො, භික්ඛවෙ, කායිකං දුක්ඛං කායිකං අසාතං කායසම්ඵස්සජං දුක්ඛං අසාතං වෙදයිතං, ඉදං වුච්චති, භික්ඛවෙ, දුක්ඛං.

361

127.‘‘ Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

127 ‘‘කතමඤ්ච, භික්ඛවෙ, දොමනස්සං? යං ඛො, භික්ඛවෙ, චෙතසිකං දුක්ඛං චෙතසිකං අසාතං මනොසම්ඵස්සජං දුක්ඛං අසාතං වෙදයිතං, ඉදං වුච්චති, භික්ඛවෙ, දොමනස්සං.

362

128.‘‘ Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

128 ‘‘කතමො ච, භික්ඛවෙ, උපායාසො? යො ඛො, භික්ඛවෙ, අඤ්ඤතරඤ්ඤතරෙන බ්‍යසනෙන සමන්නාගතස්ස අඤ්ඤතරඤ්ඤතරෙන දුක්ඛධම්මෙන ඵුට්ඨස්ස ආයාසො උපායාසො ආයාසිතත්තං උපායාසිතත්තං, අයං වුච්චති, භික්ඛවෙ, උපායාසො.

363

129.‘‘ 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.

129 ‘‘කතමො ච, භික්ඛවෙ, අප්පියෙහි සම්පයොගො දුක්ඛො? ඉධ යස්ස තෙ හොන්ති අනිට්ඨා අකන්තා අමනාපා රූපා සද්දා ගන්ධා රසා ඵොට්ඨබ්බා ධම්මා, යෙ වා පනස්ස තෙ හොන්ති අනත්ථකාමා අහිතකාමා අඵාසුකකාමා අයොගක්ඛෙමකාමා, යා තෙහි සද්ධිං සඞ්ගති සමාගමො සමොධානං මිස්සීභාවො, අයං වුච්චති, භික්ඛවෙ, අප්පියෙහි සම්පයොගො දුක්ඛො.

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130.‘‘ 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.

130 ‘‘කතමො ච, භික්ඛවෙ, පියෙහි විප්පයොගො දුක්ඛො? ඉධ යස්ස තෙ හොන්ති ඉට්ඨා කන්තා මනාපා රූපා සද්දා ගන්ධා රසා ඵොට්ඨබ්බා ධම්මා, යෙ වා පනස්ස තෙ හොන්ති අත්ථකාමා හිතකාමා ඵාසුකකාමා යොගක්ඛෙමකාමා මාතා වා පිතා වා භාතා වා භගිනී වා මිත්තා වා අමච්චා වා ඤාතිසාලොහිතා වා, යා තෙහි සද්ධිං අසඞ්ගති අසමාගමො අසමොධානං අමිස්සීභාවො, අයං වුච්චති, භික්ඛවෙ, පියෙහි විප්පයොගො දුක්ඛො.

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131.‘‘ 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 sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

131. ‘‘කතමඤ්ච, භික්ඛවෙ, යම්පිච්ඡං න ලභති තම්පි දුක්ඛං? ජාතිධම්මානං, භික්ඛවෙ , සත්තානං එවං ඉච්ඡා උප්පජ්ජති - ‘අහො වත මයං න ජාතිධම්මා අස්සාම, න ච වත නො ජාති ආගච්ඡෙය්‍යා’ති. න ඛො පනෙතං ඉච්ඡාය පත්තබ්බං, ඉදම්පි යම්පිච්ඡං න ලභති තම්පි දුක්ඛං. ජරාධම්මානං, භික්ඛවෙ, සත්තානං එවං ඉච්ඡා උප්පජ්ජති - ‘අහො වත මයං න ජරාධම්මා අස්සාම, න ච වත නො ජරා ආගච්ඡෙය්‍යා’ති. න ඛො පනෙතං ඉච්ඡාය පත්තබ්බං, ඉදම්පි යම්පිච්ඡං න ලභති තම්පි දුක්ඛං. බ්‍යාධිධම්මානං, භික්ඛවෙ, සත්තානං එවං ඉච්ඡා උප්පජ්ජති - ‘අහො වත මයං න බ්‍යාධිධම්මා අස්සාම, න ච වත නො බ්‍යාධි ආගච්ඡෙය්‍යා’ති. න ඛො පනෙතං ඉච්ඡාය පත්තබ්බං, ඉදම්පි යම්පිච්ඡං න ලභති තම්පි දුක්ඛං. මරණධම්මානං, භික්ඛවෙ, සත්තානං එවං ඉච්ඡා උප්පජ්ජති - ‘අහො වත මයං න මරණධම්මා අස්සාම, න ච වත නො මරණං ආගච්ඡෙය්‍යා’ති. න ඛො පනෙතං ඉච්ඡාය පත්තබ්බං, ඉදම්පි යම්පිච්ඡං න ලභති තම්පි දුක්ඛං. සොකපරිදෙවදුක්ඛදොමනස්සුපායාසධම්මානං, භික්ඛවෙ, සත්තානං එවං ඉච්ඡා උප්පජ්ජති - ‘අහො වත මයං න සොකපරිදෙවදුක්ඛදොමනස්සුපායාසධම්මා අස්සාම, න ච වත නො සොකපරිදෙවදුක්ඛදොමනස්සුපායාසධම්මා ආගච්ඡෙය්‍යු’න්ති. න ඛො පනෙතං ඉච්ඡාය පත්තබ්බං, ඉදම්පි යම්පිච්ඡං න ලභති තම්පි දුක්ඛං.

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132.‘‘ Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

132. ‘‘කතමෙ ච, භික්ඛවෙ, සංඛිත්තෙන පඤ්චුපාදානක්ඛන්ධා දුක්ඛා? සෙය්‍යථිදං - රූපුපාදානක්ඛන්ධො, වෙදනුපාදානක්ඛන්ධො, සඤ්ඤුපාදානක්ඛන්ධො, සඞ්ඛාරුපාදානක්ඛන්ධො, විඤ්ඤාණුපාදානක්ඛන්ධො. ඉමෙ වුච්චන්ති, භික්ඛවෙ, සංඛිත්තෙන පඤ්චුපාදානක්ඛන්ධා දුක්ඛා. ඉදං වුච්චති, භික්ඛවෙ, දුක්ඛං අරියසච්චං.

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Samudayasaccaniddeso

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133.‘‘ Katamañca, bhikkhave, dukkhasamudayaṃ[ dukkhasamudayo( syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā[ ponobhavikā( sī. pī.)] nandīrāgasahagatā[ nandirāgasahagatā( sī. syā. pī.)] tatratatrābhinandinī. Seyyathidaṃ– kāmataṇhā bhavataṇhā vibhavataṇhā.

133. ‘‘කතමඤ්ච, භික්ඛවෙ, දුක්ඛසමුදයං (දුක්ඛසමුදයො (ස්‍යා.)) අරියසච්චං? යායං තණ්හා පොනොබ්භවිකා (පොනොභවිකා (සී. පී.)) නන්දීරාගසහගතා (නන්දිරාගසහගතා (සී. ස්‍යා. පී.)) තත්‍රතත්‍රාභිනන්දිනී. සෙය්‍යථිදං - කාමතණ්හා භවතණ්හා විභවතණ්හා.

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‘ ‘ Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘සා ඛො පනෙසා, භික්ඛවෙ, තණ්හා කත්ථ උප්පජ්ජමානා උප්පජ්ජති, කත්ථ නිවිසමානා නිවිසති? යං ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

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‘ ‘ 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.

‘‘කිඤ්ච ලොකෙ පියරූපං සාතරූපං? චක්ඛු ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති. සොතං ලොකෙ...පෙ.... ඝානං ලොකෙ... ජිව්හා ලොකෙ... කායො ලොකෙ... මනො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

371

‘ ‘ Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘රූපා ලොකෙ... සද්දා ලොකෙ... ගන්ධා ලොකෙ... රසා ලොකෙ... ඵොට්ඨබ්බා ලොකෙ... ධම්මා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

372

‘ ‘ Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘චක්ඛුවිඤ්ඤාණං ලොකෙ... සොතවිඤ්ඤාණං ලොකෙ... ඝානවිඤ්ඤාණං ලොකෙ... ජිව්හාවිඤ්ඤාණං ලොකෙ... කායවිඤ්ඤාණං ලොකෙ... මනොවිඤ්ඤාණං ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

373

‘ ‘ Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘චක්ඛුසම්ඵස්සො ලොකෙ... සොතසම්ඵස්සො ලොකෙ... ඝානසම්ඵස්සො ලොකෙ... ජිව්හාසම්ඵස්සො ලොකෙ... කායසම්ඵස්සො ලොකෙ... මනොසම්ඵස්සො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

374

‘ ‘ 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.

‘‘චක්ඛුසම්ඵස්සජා වෙදනා ලොකෙ... සොතසම්ඵස්සජා වෙදනා ලොකෙ... ඝානසම්ඵස්සජා වෙදනා ලොකෙ... ජිව්හාසම්ඵස්සජා වෙදනා ලොකෙ... කායසම්ඵස්සජා වෙදනා ලොකෙ... මනොසම්ඵස්සජා වෙදනා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

375

‘ ‘ Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘රූපසඤ්ඤා ලොකෙ... සද්දසඤ්ඤා ලොකෙ... ගන්ධසඤ්ඤා ලොකෙ... රසසඤ්ඤා ලොකෙ... ඵොට්ඨබ්බසඤ්ඤා ලොකෙ... ධම්මසඤ්ඤා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

376

‘ ‘ Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘රූපසඤ්චෙතනා ලොකෙ... සද්දසඤ්චෙතනා ලොකෙ... ගන්ධසඤ්චෙතනා ලොකෙ... රසසඤ්චෙතනා ලොකෙ... ඵොට්ඨබ්බසඤ්චෙතනා ලොකෙ... ධම්මසඤ්චෙතනා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

377

‘ ‘ Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘රූපතණ්හා ලොකෙ... සද්දතණ්හා ලොකෙ... ගන්ධතණ්හා ලොකෙ... රසතණ්හා ලොකෙ... ඵොට්ඨබ්බතණ්හා ලොකෙ... ධම්මතණ්හා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

378

‘ ‘ Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘රූපවිතක්කො ලොකෙ... සද්දවිතක්කො ලොකෙ... ගන්ධවිතක්කො ලොකෙ... රසවිතක්කො ලොකෙ... ඵොට්ඨබ්බවිතක්කො ලොකෙ... ධම්මවිතක්කො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති.

379

‘ ‘ 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.

‘‘රූපවිචාරො ලොකෙ... සද්දවිචාරො ලොකෙ... ගන්ධවිචාරො ලොකෙ... රසවිචාරො ලොකෙ... ඵොට්ඨබ්බවිචාරො ලොකෙ... ධම්මවිචාරො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා උප්පජ්ජමානා උප්පජ්ජති, එත්ථ නිවිසමානා නිවිසති. ඉදං වුච්චති, භික්ඛවෙ, දුක්ඛසමුදයං අරියසච්චං.

380

Nirodhasaccaniddeso

381

134.‘‘ Katamañca, bhikkhave, dukkhanirodhaṃ[ dukkhanirodho( syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

134. ‘‘කතමඤ්ච, භික්ඛවෙ, දුක්ඛනිරොධං (දුක්ඛනිරොධො (ස්‍යා.)) අරියසච්චං? යො තස්සායෙව තණ්හාය අසෙසවිරාගනිරොධො චාගො පටිනිස්සග්ගො මුත්ති අනාලයො.

382

‘ ‘ Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘සා ඛො පනෙසා, භික්ඛවෙ, තණ්හා කත්ථ පහීයමානා පහීයති, කත්ථ නිරුජ්ඣමානා නිරුජ්ඣති? යං ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

383

‘ ‘ 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.

‘‘කිඤ්ච ලොකෙ පියරූපං සාතරූපං? චක්ඛු ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති. සොතං ලොකෙ...පෙ.... ඝානං ලොකෙ... ජිව්හා ලොකෙ... කායො ලොකෙ... මනො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

384

‘ ‘ Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘රූපා ලොකෙ... සද්දා ලොකෙ... ගන්ධා ලොකෙ... රසා ලොකෙ... ඵොට්ඨබ්බා ලොකෙ... ධම්මා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

385

‘ ‘ Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘චක්ඛුවිඤ්ඤාණං ලොකෙ... සොතවිඤ්ඤාණං ලොකෙ... ඝානවිඤ්ඤාණං ලොකෙ... ජිව්හාවිඤ්ඤාණං ලොකෙ... කායවිඤ්ඤාණං ලොකෙ... මනොවිඤ්ඤාණං ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

386

‘ ‘ Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘චක්ඛුසම්ඵස්සො ලොකෙ... සොතසම්ඵස්සො ලොකෙ... ඝානසම්ඵස්සො ලොකෙ... ජිව්හාසම්ඵස්සො ලොකෙ... කායසම්ඵස්සො ලොකෙ... මනොසම්ඵස්සො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

387

‘ ‘ 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.

‘‘චක්ඛුසම්ඵස්සජා වෙදනා ලොකෙ... සොතසම්ඵස්සජා වෙදනා ලොකෙ... ඝානසම්ඵස්සජා වෙදනා ලොකෙ... ජිව්හාසම්ඵස්සජා වෙදනා ලොකෙ... කායසම්ඵස්සජා වෙදනා ලොකෙ... මනොසම්ඵස්සජා වෙදනා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

388

‘ ‘ Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘රූපසඤ්ඤා ලොකෙ... සද්දසඤ්ඤා ලොකෙ... ගන්ධසඤ්ඤා ලොකෙ... රසසඤ්ඤා ලොකෙ... ඵොට්ඨබ්බසඤ්ඤා ලොකෙ... ධම්මසඤ්ඤා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

389

‘ ‘ Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘රූපසඤ්චෙතනා ලොකෙ... සද්දසඤ්චෙතනා ලොකෙ... ගන්ධසඤ්චෙතනා ලොකෙ... රසසඤ්චෙතනා ලොකෙ... ඵොට්ඨබ්බසඤ්චෙතනා ලොකෙ... ධම්මසඤ්චෙතනා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

390

‘ ‘ Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘රූපතණ්හා ලොකෙ... සද්දතණ්හා ලොකෙ... ගන්ධතණ්හා ලොකෙ... රසතණ්හා ලොකෙ... ඵොට්ඨබ්බතණ්හා ලොකෙ... ධම්මතණ්හා ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

391

‘ ‘ Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘රූපවිතක්කො ලොකෙ... සද්දවිතක්කො ලොකෙ... ගන්ධවිතක්කො ලොකෙ... රසවිතක්කො ලොකෙ... ඵොට්ඨබ්බවිතක්කො ලොකෙ... ධම්මවිතක්කො ලොකෙ පියරූපං සාතරූපං, එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣමානා නිරුජ්ඣති.

392

‘ ‘ Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

‘‘රූපවිචාරො ලොකෙ... සද්දවිචාරො ලොකෙ... ගන්ධවිචාරො ලොකෙ... රසවිචාරො ලොකෙ... ඵොට්ඨබ්බවිචාරො ලොකෙ... ධම්මවිචාරො ලොකෙ පියරූපං සාතරූපං. එත්ථෙසා තණ්හා පහීයමානා පහීයති, එත්ථ නිරුජ්ඣාමානා නිරුජ්ඣති. ඉදං වුච්චති, භික්ඛවෙ, දුක්ඛනිරොධං අරියසච්චං.

393

Maggasaccaniddeso

394

135.‘‘ Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

135. ‘‘කතමඤ්ච, භික්ඛවෙ, දුක්ඛනිරොධගාමිනී පටිපදා අරියසච්චං? අයමෙව අරියො අට්ඨඞ්ගිකො මග්ගො සෙය්‍යථිදං - සම්මාදිට්ඨි සම්මාසඞ්කප්පො සම්මාවාචා සම්මාකම්මන්තො සම්මාආජීවො සම්මාවායාමො සම්මාසති සම්මාසමාධි.

395

‘ ‘ Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

‘‘කතමා ච, භික්ඛවෙ, සම්මාදිට්ඨි? යං ඛො, භික්ඛවෙ, දුක්ඛෙ ඤාණං, දුක්ඛසමුදයෙ ඤාණං, දුක්ඛනිරොධෙ ඤාණං, දුක්ඛනිරොධගාමිනියා පටිපදාය ඤාණං. අයං වුච්චති, භික්ඛවෙ, සම්මාදිට්ඨි.

396

‘ ‘ Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

‘‘කතමො ච, භික්ඛවෙ, සම්මාසඞ්කප්පො? නෙක්ඛම්මසඞ්කප්පො අබ්‍යාපාදසඞ්කප්පො අවිහිංසාසඞ්කප්පො. අයං වුච්චති, භික්ඛවෙ, සම්මාසඞ්කප්පො.

397

‘ ‘ Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī[ veramaṇi( ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī . Ayaṃ vuccati, bhikkhave, sammāvācā.

‘‘කතමා ච, භික්ඛවෙ, සම්මාවාචා? මුසාවාදා වෙරමණී (වෙරමණි (ක.)), පිසුණාය වාචාය වෙරමණී, ඵරුසාය වාචාය වෙරමණී, සම්ඵප්පලාපා වෙරමණී . අයං වුච්චති, භික්ඛවෙ, සම්මාවාචා.

398

‘ ‘ Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

‘‘කතමො ච, භික්ඛවෙ, සම්මාකම්මන්තො? පාණාතිපාතා වෙරමණී, අදින්නාදානා වෙරමණී, කාමෙසුමිච්ඡාචාරා වෙරමණී. අයං වුච්චති, භික්ඛවෙ, සම්මාකම්මන්තො.

399

‘ ‘ Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.

‘‘කතමො ච, භික්ඛවෙ, සම්මාආජීවො? ඉධ, භික්ඛවෙ, අරියසාවකො මිච්ඡාආජීවං පහාය සම්මාආජීවෙන ජීවිතං කප්පෙති. අයං වුච්චති, භික්ඛවෙ, සම්මාආජීවො.

400

‘ ‘ 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.

‘‘කතමො ච, භික්ඛවෙ, සම්මාවායාමො? ඉධ, භික්ඛවෙ, භික්ඛු අනුප්පන්නානං පාපකානං අකුසලානං ධම්මානං අනුප්පාදාය ඡන්දං ජනෙති වායමති වීරියං ආරභති චිත්තං පග්ගණ්හාති පදහති; උප්පන්නානං පාපකානං අකුසලානං ධම්මානං පහානාය ඡන්දං ජනෙති වායමති වීරියං ආරභති චිත්තං පග්ගණ්හාති පදහති; අනුප්පන්නානං කුසලානං ධම්මානං උප්පාදාය ඡන්දං ජනෙති වායමති වීරියං ආරභති චිත්තං පග්ගණ්හාති පදහති; උප්පන්නානං කුසලානං ධම්මානං ඨිතියා අසම්මොසාය භිය්‍යොභාවාය වෙපුල්ලාය භාවනාය පාරිපූරියා ඡන්දං ජනෙති වායමති වීරියං ආරභති චිත්තං පග්ගණ්හාති පදහති. අයං වුච්චති, භික්ඛවෙ, සම්මාවායාමො.

401

‘ ‘ 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.

‘‘කතමා ච, භික්ඛවෙ, සම්මාසති? ඉධ, භික්ඛවෙ, භික්ඛු කායෙ කායානුපස්සී විහරති ආතාපී සම්පජානො සතිමා විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; වෙදනාසු වෙදනානුපස්සී විහරති ආතාපී සම්පජානො සතිමා විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; චිත්තෙ චිත්තානුපස්සී විහරති ආතාපී සම්පජානො සතිමා විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං; ධම්මෙසු ධම්මානුපස්සී විහරති ආතාපී සම්පජානො සතිමා විනෙය්‍ය ලොකෙ අභිජ්ඣාදොමනස්සං. අයං වුච්චති, භික්ඛවෙ, සම්මාසති.

402

‘ ‘ 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.

‘‘කතමො ච, භික්ඛවෙ, සම්මාසමාධි? ඉධ, භික්ඛවෙ, භික්ඛු විවිච්චෙව කාමෙහි විවිච්ච අකුසලෙහි ධම්මෙහි සවිතක්කං සවිචාරං විවෙකජං පීතිසුඛං පඨමං ඣානං උපසම්පජ්ජ විහරති. විතක්කවිචාරානං වූපසමා අජ්ඣත්තං සම්පසාදනං චෙතසො එකොදිභාවං අවිතක්කං අවිචාරං සමාධිජං පීතිසුඛං දුතියං ඣානං උපසම්පජ්ජ විහරති. පීතියා ච විරාගා උපෙක්ඛකො ච විහරති, සතො ච සම්පජානො, සුඛඤ්ච කායෙන පටිසංවෙදෙති, යං තං අරියා ආචික්ඛන්ති ‘උපෙක්ඛකො සතිමා සුඛවිහාරී’ති තතියං ඣානං උපසම්පජ්ජ විහරති. සුඛස්ස ච පහානා දුක්ඛස්ස ච පහානා පුබ්බෙව සොමනස්සදොමනස්සානං අත්ථඞ්ගමා අදුක්ඛමසුඛං උපෙක්ඛාසතිපාරිසුද්ධිං චතුත්ථං ඣානං උපසම්පජ්ජ විහරති. අයං වුච්චති, භික්ඛවෙ, සම්මාසමාධි. ඉදං වුච්චති, භික්ඛවෙ, දුක්ඛනිරොධගාමිනී පටිපදා අරියසච්චං.

403

136.‘‘ Iti ajjhattaṃ 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.

136. ‘‘ඉති අජ්ඣත්තං වා ධම්මෙසු ධම්මානුපස්සී විහරති, බහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති, අජ්ඣත්තබහිද්ධා වා ධම්මෙසු ධම්මානුපස්සී විහරති; සමුදයධම්මානුපස්සී වා ධම්මෙසු විහරති, වයධම්මානුපස්සී වා ධම්මෙසු විහරති, සමුදයවයධම්මානුපස්සී වා ධම්මෙසු විහරති. ‘අත්ථි ධම්මා’ති වා පනස්ස සති පච්චුපට්ඨිතා හොති. යාවදෙව ඤාණමත්තාය පටිස්සතිමත්තාය අනිස්සිතො ච විහරති, න ච කිඤ්චි ලොකෙ උපාදියති. එවම්පි ඛො, භික්ඛවෙ, භික්ඛු ධම්මෙසු ධම්මානුපස්සී විහරති චතූසු අරියසච්චෙසු.

404

Saccapabbaṃ niṭṭhitaṃ.

405

Dhammānupassanā niṭṭhitā.

406

137.‘‘ Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

137. ‘‘යො හි කොචි, භික්ඛවෙ, ඉමෙ චත්තාරො සතිපට්ඨානෙ එවං භාවෙය්‍ය සත්ත වස්සානි, තස්ස ද්වින්නං ඵලානං අඤ්ඤතරං ඵලං පාටිකඞ්ඛං දිට්ඨෙව ධම්මෙ අඤ්ඤා; සති වා උපාදිසෙසෙ අනාගාමිතා.

407

‘‘Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci , bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni… pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni… pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā’’ ti.

‘‘තිට්ඨන්තු, භික්ඛවෙ, සත්ත වස්සානි. යො හි කොචි , භික්ඛවෙ, ඉමෙ චත්තාරො සතිපට්ඨානෙ එවං භාවෙය්‍ය ඡ වස්සානි...පෙ.... පඤ්ච වස්සානි... චත්තාරි වස්සානි... තීණි වස්සානි... ද්වෙ වස්සානි... එකං වස්සං... තිට්ඨතු, භික්ඛවෙ, එකං වස්සං. යො හි කොචි, භික්ඛවෙ, ඉමෙ චත්තාරො සතිපට්ඨානෙ එවං භාවෙය්‍ය සත්ත මාසානි, තස්ස ද්වින්නං ඵලානං අඤ්ඤතරං ඵලං පාටිකඞ්ඛං දිට්ඨෙව ධම්මෙ අඤ්ඤා; සති වා උපාදිසෙසෙ අනාගාමිතා. තිට්ඨන්තු, භික්ඛවෙ, සත්ත මාසානි. යො හි කොචි, භික්ඛවෙ, ඉමෙ චත්තාරො සතිපට්ඨානෙ එවං භාවෙය්‍ය ඡ මාසානි...පෙ.... පඤ්ච මාසානි... චත්තාරි මාසානි... තීණි මාසානි... ද්වෙ මාසානි... එකං මාසං... අඩ්ඪමාසං... තිට්ඨතු, භික්ඛවෙ, අඩ්ඪමාසො. යො හි කොචි, භික්ඛවෙ, ඉමෙ චත්තාරො සතිපට්ඨානෙ එවං භාවෙය්‍ය සත්තාහං, තස්ස ද්වින්නං ඵලානං අඤ්ඤතරං ඵලං පාටිකඞ්ඛං දිට්ඨෙව ධම්මෙ අඤ්ඤා සති වා උපාදිසෙසෙ අනාගාමිතා’’ති.

408

138.‘‘‘ Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan’’ ti.

138. ‘‘‘එකායනො අයං, භික්ඛවෙ, මග්ගො සත්තානං විසුද්ධියා සොකපරිදෙවානං සමතික්කමාය දුක්ඛදොමනස්සානං අත්ථඞ්ගමාය ඤායස්ස අධිගමාය නිබ්බානස්ස සච්ඡිකිරියාය යදිදං චත්තාරො සතිපට්ඨානා’ති. ඉති යං තං වුත්තං, ඉදමෙතං පටිච්ච වුත්ත’’න්ති.

409

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

ඉදමවොච භගවා. අත්තමනා තෙ භික්ඛූ භගවතො භාසිතං අභිනන්දුන්ති.

410

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

411

Mūlapariyāyavaggo niṭṭhito paṭhamo.

Recommended Readings:

• Click HERE for Pali & English texts side by side. 
• Click HERE for Pali & Sinhala texts side by side. 
• Click HERE for Bhikkhu Anandajoti's Translation.
• Click HERE for Hindi Translation.
• Click HERE for Bhikkhu Thanissaro's Translation.
• Click HERE for U Jotika & U Dhamminda Translation (PDF). 
• Click HERE for Nyanasatta Thera's Translation.
• Click HERE for U Jotika & U Dhamminda Translation (Buddhanet). 
• Click HERE for SuttaCentral link.
• The Way of Mindfulness. Soma Thera. Third Edition, Buddhist Publication Society, Kandy. 
• The Heart of Buddhist Meditation. Nyanaponika Thera. Buddhist Publication Society, Kandy. 
• Visuddhimagga. The Path of Purification. Trans. by Bhikkhu Ñanamoli. Buddhist Publication Society, Kandy.
• Mindfulness of Breathing: Anapanasati. Bhikkhu Ñanamoli. Buddhist Publication Society, Kandy. 
• Setting-up of Mindfulness (Maha-satipatthana Sutta), Dialogues of the Buddha, trans. by Prof. T.W. Rhys Davids; third edition; P.T.S., 1951, Vol. II, pp.322-346.
• Discourse on the Applications of Mindfulness (Satipatthana Sutta), The Middle Length Sayings. No.10; trans. by I.B. Horner, P.T.S., Vol, I. pp.70-82. 
• The Book of Kindred Sayings, V., Samyutta Nikaya III, pp.119-168, P.T.S. 1956. 
• An exhaustive exposition of the Four Noble Truths is found in The Words of The Buddha by Nyanatiloka Mahathera. 
• Three Cardinal Discourses of the Buddha, transl. by Ñanamoli Thera (BPS Wheel No. 17). 
• The Four Noble Truths by Francis Story (BPS Wheel No. 34/35). 
• See Piyadassi Thera, The Seven Factors of Enlightenment (BPS Wheel No. 1).
• On the Refuges and Precepts, see The Mirror of the Dhamma (BPS Wheel No. 54). 
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