{"id":"dn22","title":"The Longer Discourse on Mindfulness Meditation","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn22","title":"The Longer Discourse on Mindfulness Meditation","units":[{"id":"dn22:0","sourceIds":["dn22:0.1","dn22:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 22\nMahāsatipaṭṭhānasutta","en":"Long Discourses 22\nThe Longer Discourse on Mindfulness Meditation"}},{"id":"dn22:1","sourceIds":["dn22:1.1","dn22:1.2","dn22:1.3","dn22:1.4","dn22:1.5","dn22:1.6","dn22:1.7","dn22:1.8","dn22:1.9","dn22:1.10","dn22:1.11","dn22:1.12","dn22:1.13"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:\n“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.\nKatame cattāro?\nIdha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,\nvedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,\ncitte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nUddeso niṭṭhito.","en":"So I have heard.\nAt one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:\n“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.\nWhat four?\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world."}},{"id":"dn22:2.0","sourceIds":["dn22:2.0.1","dn22:2.0.2"],"kind":"text","text":{"pi":"1. Kāyānupassanā\n1.1. Kāyānupassanāānāpānapabba","en":"1. Observing the Body\n1.1. Mindfulness of Breathing"}},{"id":"dn22:2","sourceIds":["dn22:2.1","dn22:2.2","dn22:2.3","dn22:2.4","dn22:2.5","dn22:2.6","dn22:2.7","dn22:2.8","dn22:2.9","dn22:2.10","dn22:2.11","dn22:2.12","dn22:2.13","dn22:2.14","dn22:2.15"],"kind":"text","text":{"pi":"Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?\nIdha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.\nSo satova assasati, satova passasati.\nDīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.\nRassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.\n‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.\n‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.\nSeyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti;\nevameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.\n‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.\nIti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.\nSamudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.\n‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nĀnāpānapabbaṁ niṭṭhitaṁ.","en":"And how does a mendicant meditate observing an aspect of the body?\nIt’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.\nJust mindful, they breathe in. Mindful, they breathe out.\nBreathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’\nBreathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’\nThey practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’\nThey practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’\nIt’s like a deft lathe-turner or lathe-turner’s apprentice. When drawing a long pull they know: ‘I’m drawing a long pull,’ and when drawing a short pull they know: ‘I’m drawing a short pull.’\nAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally.\nWith respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:3","sourceIds":["dn22:3.0","dn22:3.1","dn22:3.2","dn22:3.3","dn22:3.4","dn22:3.5","dn22:3.6","dn22:3.7"],"kind":"text","text":{"pi":"1.2. Kāyānupassanāiriyāpathapabba\nPuna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti,\nyathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.\nIti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.\nSamudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.\n‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nIriyāpathapabbaṁ niṭṭhitaṁ.","en":"1.2. The Postures\nFurthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’\nWhatever posture their body is in, they know it.\nAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally.\nThey meditate observing, with respect to the body, the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:4","sourceIds":["dn22:4.0","dn22:4.1","dn22:4.2","dn22:4.3","dn22:4.4"],"kind":"text","text":{"pi":"1.3. Kāyānupassanāsampajānapabba\nPuna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.\nIti ajjhattaṁ vā …pe…\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nSampajānapabbaṁ niṭṭhitaṁ.","en":"1.3. Situational Awareness\nFurthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.\nAnd so they meditate observing an aspect of the body internally …\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:5","sourceIds":["dn22:5.0","dn22:5.1","dn22:5.2","dn22:5.3","dn22:5.4","dn22:5.5","dn22:5.6","dn22:5.7","dn22:5.8"],"kind":"text","text":{"pi":"1.4. Kāyānupassanāpaṭikūlamanasikārapabba\nPuna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:\n‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.\nSeyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.\nEvameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:\n‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.\nIti ajjhattaṁ vā …pe…\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nPaṭikūlamanasikārapabbaṁ niṭṭhitaṁ.","en":"1.4. Focusing on the Repulsive\nFurthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.\n‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’\nIt’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’\nAnd so they meditate observing an aspect of the body internally …\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:6","sourceIds":["dn22:6.0","dn22:6.1","dn22:6.2","dn22:6.3","dn22:6.4","dn22:6.5","dn22:6.6","dn22:6.7","dn22:6.8"],"kind":"text","text":{"pi":"1.5. Kāyānupassanādhātumanasikārapabba\nPuna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:\n‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.\nSeyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;\nevameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:\n‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.\nIti ajjhattaṁ vā kāye kāyānupassī viharati …pe…\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nDhātumanasikārapabbaṁ niṭṭhitaṁ.","en":"1.5. Focusing on the Elements\nFurthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:\n‘In this body there is the earth element, the water element, the fire element, and the air element.’\nIt’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.\nAnd so they meditate observing an aspect of the body internally …\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:7","sourceIds":["dn22:7.0","dn22:7.1","dn22:7.2","dn22:7.3","dn22:7.4","dn22:7.5"],"kind":"text","text":{"pi":"1.6. Kāyānupassanānavasivathikapabba\nPuna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.\nSo imameva kāyaṁ upasaṁharati:\n‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.\nIti ajjhattaṁ vā …pe…\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.","en":"1.6. The Charnel Ground Contemplations\nFurthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.\nThey’d compare it with their own body:\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’\nAnd so they meditate observing an aspect of the body internally …\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:8","sourceIds":["dn22:8.1","dn22:8.2","dn22:8.3","dn22:8.4","dn22:8.5"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ.\nSo imameva kāyaṁ upasaṁharati:\n‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.\nIti ajjhattaṁ vā …pe…\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.","en":"Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures.\nThey’d compare it with their own body:\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’\nAnd so they meditate observing an aspect of the body internally …\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:9","sourceIds":["dn22:9.1","dn22:9.2","dn22:9.3","dn22:9.4","dn22:9.5","dn22:9.6","dn22:9.7","dn22:9.8"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…\nAṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…\nAṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…\nAṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.\nSo imameva kāyaṁ upasaṁharati:\n‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.\nIti ajjhattaṁ vā …pe…\nviharati.","en":"Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …\nA skeleton without flesh but smeared with blood, and held together by sinews …\nA skeleton rid of flesh and blood, held together by sinews …\nBones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …"}},{"id":"dn22:10","sourceIds":["dn22:10.1","dn22:10.2","dn22:10.3","dn22:10.4","dn22:10.5","dn22:10.6","dn22:10.7","dn22:10.8","dn22:10.9","dn22:10.10","dn22:10.11"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…\nAṭṭhikāni puñjakitāni terovassikāni …pe…\nAṭṭhikāni pūtīni cuṇṇakajātāni.\nSo imameva kāyaṁ upasaṁharati:\n‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.\nIti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.\nSamudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.\n‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.\nNavasivathikapabbaṁ niṭṭhitaṁ.\nCuddasa kāyānupassanā niṭṭhitā.","en":"White bones, the color of shells …\nDecrepit bones, heaped in a pile …\nBones rotted and crumbled to powder.\nThey’d compare it with their own body:\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’\nAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally.\nWith respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat too is how a mendicant meditates by observing an aspect of the body."}},{"id":"dn22:11","sourceIds":["dn22:11.0","dn22:11.1","dn22:11.2","dn22:11.3","dn22:11.4","dn22:11.5","dn22:11.6","dn22:11.7","dn22:11.8","dn22:11.9","dn22:11.10","dn22:11.11","dn22:11.12","dn22:11.13","dn22:11.14","dn22:11.15"],"kind":"text","text":{"pi":"2. Vedanānupassanā\nKathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?\nIdha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nDukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.\nAdukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nSāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nNirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nSāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.\nNirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.\nSāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nNirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.\nIti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.\nSamudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.\n‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.\nVedanānupassanā niṭṭhitā.","en":"2. Observing the Feelings\nAnd how does a mendicant meditate observing an aspect of feelings?\nIt’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’\nWhen they feel a painful feeling, they know: ‘I feel a painful feeling.’\nWhen they feel a neutral feeling, they know: ‘I feel a neutral feeling.’\nWhen they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’\nWhen they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’\nWhen they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’\nWhen they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’\nWhen they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’\nWhen they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’\nAnd so they meditate observing an aspect of feelings internally, externally, and both internally and externally.\nWith respect to feelings, they meditate observing the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of feelings."}},{"id":"dn22:12","sourceIds":["dn22:12.0","dn22:12.1","dn22:12.2","dn22:12.3","dn22:12.4","dn22:12.5","dn22:12.6","dn22:12.7","dn22:12.8","dn22:12.9","dn22:12.10","dn22:12.11","dn22:12.12","dn22:12.13","dn22:12.14","dn22:12.15","dn22:12.16","dn22:12.17","dn22:12.18","dn22:12.19","dn22:12.20","dn22:12.21","dn22:12.22"],"kind":"text","text":{"pi":"3. Cittānupassanā\nKathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?\nIdha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.\nVītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.\nSadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.\nVītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.\nSamohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.\nVītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.\nSaṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.\nVikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.\nMahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.\nAmahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.\nSauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.\nAnuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.\nSamāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.\nAsamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.\nVimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.\nAvimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.\nIti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati.\nSamudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.\n‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.\nCittānupassanā niṭṭhitā.","en":"3. Observing the Mind\nAnd how does a mendicant meditate observing an aspect of the mind?\nIt’s when a mendicant understands mind with greed as ‘mind with greed,’\nand mind without greed as ‘mind without greed.’\nThey understand mind with hate as ‘mind with hate,’\nand mind without hate as ‘mind without hate.’\nThey understand mind with delusion as ‘mind with delusion,’\nand mind without delusion as ‘mind without delusion.’\nThey know constricted mind as ‘constricted mind,’\nand scattered mind as ‘scattered mind.’\nThey know expansive mind as ‘expansive mind,’\nand unexpansive mind as ‘unexpansive mind.’\nThey know mind that is not supreme as ‘mind that is not supreme,’\nand mind that is supreme as ‘mind that is supreme.’\nThey know mind immersed in samādhi as ‘mind immersed in samādhi,’\nand mind not immersed in samādhi as ‘mind not immersed in samādhi.’\nThey know freed mind as ‘freed mind,’\nand unfreed mind as ‘unfreed mind.’\nAnd so they meditate observing an aspect of the mind internally, externally, and both internally and externally.\nWith respect to the mind, they meditate observing the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of the mind."}},{"id":"dn22:13.0","sourceIds":["dn22:13.0.1","dn22:13.0.2"],"kind":"text","text":{"pi":"4. Dhammānupassanā\n4.1. Dhammānupassanānīvaraṇapabba","en":"4. Observing Principles\n4.1. The Hindrances"}},{"id":"dn22:13","sourceIds":["dn22:13.1","dn22:13.2","dn22:13.3","dn22:13.4","dn22:13.5","dn22:13.6","dn22:13.7","dn22:13.8","dn22:13.9","dn22:13.10","dn22:13.11","dn22:13.12","dn22:13.13"],"kind":"text","text":{"pi":"Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?\nIdha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.\nKathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?\nIdha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.\nIti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.\nSamudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.\n‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.\nNīvaraṇapabbaṁ niṭṭhitaṁ.","en":"And how does a mendicant meditate observing an aspect of principles?\nIt’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances.\nAnd how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?\nIt’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.\nWhen they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.\nWhen they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.\nWhen they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.\nWhen they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.\nAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally.\nThey meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish.\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances."}},{"id":"dn22:14","sourceIds":["dn22:14.0","dn22:14.1","dn22:14.2","dn22:14.3","dn22:14.4","dn22:14.5","dn22:14.6","dn22:14.7","dn22:14.8","dn22:14.9","dn22:14.10","dn22:14.11","dn22:14.12","dn22:14.13"],"kind":"text","text":{"pi":"4.2. Dhammānupassanākhandhapabba\nPuna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.\nKathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?\nIdha, bhikkhave, bhikkhu:\n‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;\niti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;\niti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;\niti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo,\niti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,\niti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.\nSamudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.\n‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.\nKhandhapabbaṁ niṭṭhitaṁ.","en":"4.2. The Aggregates\nFurthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.\nAnd how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?\nIt’s when a mendicant contemplates:\n‘Such is form, such is the origin of form, such is the disappearance of form.\nSuch is feeling, such is the origin of feeling, such is the disappearance of feeling.\nSuch is perception, such is the origin of perception, such is the disappearance of perception.\nSuch are choices, such is the origin of choices, such is the disappearance of choices.\nSuch is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’\nAnd so they meditate observing an aspect of principles internally …\nThat’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates."}},{"id":"dn22:15","sourceIds":["dn22:15.0","dn22:15.1","dn22:15.2","dn22:15.3","dn22:15.4","dn22:15.5","dn22:15.6","dn22:15.7","dn22:15.8","dn22:15.9","dn22:15.10","dn22:15.11","dn22:15.12","dn22:15.13"],"kind":"text","text":{"pi":"4.3. Dhammānupassanāāyatanapabba\nPuna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.\nKathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?\nIdha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nSotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nGhānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nJivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nKāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nManañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.\nIti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.\nSamudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.\n‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.\nĀyatanapabbaṁ niṭṭhitaṁ.","en":"4.3. The Sense Fields\nFurthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.\nAnd how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?\nIt’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.\nThey understand the ear, sounds, and the fetter …\nThey understand the nose, smells, and the fetter …\nThey understand the tongue, tastes, and the fetter …\nThey understand the body, touches, and the fetter …\nThey understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.\nAnd so they meditate observing an aspect of principles internally …\nThat’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields."}},{"id":"dn22:16","sourceIds":["dn22:16.0","dn22:16.1","dn22:16.2","dn22:16.3","dn22:16.4","dn22:16.5","dn22:16.6","dn22:16.7","dn22:16.8","dn22:16.9","dn22:16.10","dn22:16.11","dn22:16.12","dn22:16.13","dn22:16.14"],"kind":"text","text":{"pi":"4.4. Dhammānupassanābojjhaṅgapabba\nPuna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.\nKathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?\nIdha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nSantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.\nIti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.\nSamudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.\n‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.\nBojjhaṅgapabbaṁ niṭṭhitaṁ.","en":"4.4. The Awakening Factors\nFurthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.\nAnd how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?\nIt’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fully developed.\nWhen they have the awakening factor of investigation of principles …\nenergy …\nrapture …\ntranquility …\nimmersion …\nequanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fully developed.\nAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally.\nThey meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors."}},{"id":"dn22:17","sourceIds":["dn22:17.0","dn22:17.1","dn22:17.2","dn22:17.3","dn22:17.4"],"kind":"text","text":{"pi":"4.5. Dhammānupassanāsaccapabba\nPuna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.\nKathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?\nIdha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\nPaṭhamabhāṇavāro niṭṭhito.","en":"4.5. The Truths\nFurthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.\nAnd how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?\nIt’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’\nThe first recitation section is complete."}},{"id":"dn22:18","sourceIds":["dn22:18.0","dn22:18.1","dn22:18.2","dn22:18.3","dn22:18.4","dn22:18.5","dn22:18.6","dn22:18.7","dn22:18.8","dn22:18.9","dn22:18.10","dn22:18.11","dn22:18.12","dn22:18.13","dn22:18.14","dn22:18.15","dn22:18.16","dn22:18.17","dn22:18.18","dn22:18.19","dn22:18.20","dn22:18.21","dn22:18.22","dn22:18.23","dn22:18.24","dn22:18.25","dn22:18.26","dn22:18.27","dn22:18.28","dn22:18.29","dn22:18.30","dn22:18.31","dn22:18.32","dn22:18.33","dn22:18.34","dn22:18.35","dn22:18.36","dn22:18.37","dn22:18.38","dn22:18.39","dn22:18.40","dn22:18.41","dn22:18.42","dn22:18.43","dn22:18.44","dn22:18.45","dn22:18.46","dn22:18.47","dn22:18.48","dn22:18.49","dn22:18.50","dn22:18.51"],"kind":"text","text":{"pi":"4.5.1. Dukkhasaccaniddesa\nKatamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?\nJātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.\nKatamā ca, bhikkhave, jāti?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,\nayaṁ vuccati, bhikkhave, jāti.\nKatamā ca, bhikkhave, jarā?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,\nayaṁ vuccati, bhikkhave, jarā.\nKatamañca, bhikkhave, maraṇaṁ?\nYaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,\nidaṁ vuccati, bhikkhave, maraṇaṁ.\nKatamo ca, bhikkhave, soko?\nYo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,\nayaṁ vuccati, bhikkhave, soko.\nKatamo ca, bhikkhave, paridevo?\nYo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,\nayaṁ vuccati, bhikkhave, paridevo.\nKatamañca, bhikkhave, dukkhaṁ?\nYaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,\nidaṁ vuccati, bhikkhave, dukkhaṁ.\nKatamañca, bhikkhave, domanassaṁ?\nYaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,\nidaṁ vuccati, bhikkhave, domanassaṁ.\nKatamo ca, bhikkhave, upāyāso?\nYo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,\nayaṁ vuccati, bhikkhave, upāyāso.\nKatamo ca, bhikkhave, appiyehi sampayogo dukkho?\nIdha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo,\nayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.\nKatamo ca, bhikkhave, piyehi vippayogo dukkho?\nIdha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo,\nayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.\nKatamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ?\nJātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:\n‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti.\nNa kho panetaṁ icchāya pattabbaṁ,\nidampi yampicchaṁ na labhati tampi dukkhaṁ.\nJarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:\n‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti.\nNa kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.\nByādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti.\nNa kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.\nMaraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti.\nNa kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.\nSokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti.\nNa kho panetaṁ icchāya pattabbaṁ,\nidampi yampicchaṁ na labhati tampi dukkhaṁ.\nKatame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?\nSeyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.\nIme vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.\nIdaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.","en":"4.5.1. The Truth of Suffering\nAnd what is the noble truth of suffering?\nRebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.\nAnd what is rebirth?\nThe rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.\nThis is called rebirth.\nAnd what is old age?\nThe old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.\nThis is called old age.\nAnd what is death?\nThe passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.\nThis is called death.\nAnd what is sorrow?\nThe sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.\nThis is called sorrow.\nAnd what is lamentation?\nThe wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.\nThis is called lamentation.\nAnd what is pain?\nPhysical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.\nThis is called pain.\nAnd what is sadness?\nMental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.\nThis is called sadness.\nAnd what is distress?\nThe stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.\nThis is called distress.\nAnd what is meant by ‘being coupled with the disliked is suffering’?\nThere are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them:\nthis is what is meant by ‘being coupled with the disliked is suffering’.\nAnd what is meant by ‘separation from the liked is suffering’?\nThere are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them:\nthis is what is meant by ‘separation from the liked is suffering’.\nAnd what is meant by ‘not getting what you wish for is suffering’?\nIn sentient beings who are liable to be reborn, such a wish arises:\n‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’\nBut you can’t get that by wishing.\nThis is what is meant by ‘not getting what you wish for is suffering’.\nIn sentient beings who are liable to grow old …\nfall ill …\ndie …\nexperience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’\nBut you can’t get that by wishing.\nThis is what is meant by ‘not getting what you wish for is suffering’.\nAnd what is meant by ‘in brief, the five grasping aggregates are suffering’?\nThey are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.\nThis is what is meant by ‘in brief, the five grasping aggregates are suffering’.\nThis is called the noble truth of suffering."}},{"id":"dn22:19","sourceIds":["dn22:19.0","dn22:19.1","dn22:19.2","dn22:19.3","dn22:19.4","dn22:19.5","dn22:19.6","dn22:19.7","dn22:19.8","dn22:19.9","dn22:19.10","dn22:19.11","dn22:19.12","dn22:19.13","dn22:19.14","dn22:19.15","dn22:19.16","dn22:19.17","dn22:19.18","dn22:19.19","dn22:19.20","dn22:19.21","dn22:19.22","dn22:19.23","dn22:19.24","dn22:19.25","dn22:19.26","dn22:19.27","dn22:19.28","dn22:19.29","dn22:19.30","dn22:19.31","dn22:19.32","dn22:19.33","dn22:19.34","dn22:19.35","dn22:19.36","dn22:19.37","dn22:19.38","dn22:19.39","dn22:19.40","dn22:19.41","dn22:19.42","dn22:19.43","dn22:19.44","dn22:19.45","dn22:19.46","dn22:19.47","dn22:19.48","dn22:19.49","dn22:19.50","dn22:19.51","dn22:19.52","dn22:19.53","dn22:19.54","dn22:19.55","dn22:19.56","dn22:19.57","dn22:19.58","dn22:19.59","dn22:19.60","dn22:19.61","dn22:19.62","dn22:19.63","dn22:19.64","dn22:19.65","dn22:19.66","dn22:19.67"],"kind":"text","text":{"pi":"4.5.2. Samudayasaccaniddesa\nKatamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?\nYāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—\nkāmataṇhā bhavataṇhā vibhavataṇhā.\nSā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?\nYaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nKiñca loke piyarūpaṁ sātarūpaṁ?\nCakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nSotaṁ loke …pe…\nghānaṁ loke …\njivhā loke …\nkāyo loke …\nmano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpā loke …\nsaddā loke …\ngandhā loke …\nrasā loke …\nphoṭṭhabbā loke …\ndhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nCakkhuviññāṇaṁ loke …\nsotaviññāṇaṁ loke …\nghānaviññāṇaṁ loke …\njivhāviññāṇaṁ loke …\nkāyaviññāṇaṁ loke …\nmanoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nCakkhusamphasso loke …\nsotasamphasso loke …\nghānasamphasso loke …\njivhāsamphasso loke …\nkāyasamphasso loke …\nmanosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nCakkhusamphassajā vedanā loke …\nsotasamphassajā vedanā loke …\nghānasamphassajā vedanā loke …\njivhāsamphassajā vedanā loke …\nkāyasamphassajā vedanā loke …\nmanosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpasaññā loke …\nsaddasaññā loke …\ngandhasaññā loke …\nrasasaññā loke …\nphoṭṭhabbasaññā loke …\ndhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpasañcetanā loke …\nsaddasañcetanā loke …\ngandhasañcetanā loke …\nrasasañcetanā loke …\nphoṭṭhabbasañcetanā loke …\ndhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpataṇhā loke …\nsaddataṇhā loke …\ngandhataṇhā loke …\nrasataṇhā loke …\nphoṭṭhabbataṇhā loke …\ndhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpavitakko loke …\nsaddavitakko loke …\ngandhavitakko loke …\nrasavitakko loke …\nphoṭṭhabbavitakko loke …\ndhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nRūpavicāro loke …\nsaddavicāro loke …\ngandhavicāro loke …\nrasavicāro loke …\nphoṭṭhabbavicāro loke …\ndhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.\nIdaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.","en":"4.5.2. The Origin of Suffering\nAnd what is the noble truth of the origin of suffering?\nIt’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,\ncraving for sensual pleasures, craving for continued existence, and craving for nonexistence.\nBut where does that craving arise and where does it settle?\nWhatever in the world seems nice and pleasant, it is there that craving arises and settles.\nAnd what in the world seems nice and pleasant?\nThe eye in the world seems nice and pleasant, and it is there that craving arises and settles.\nThe ear …\nnose …\ntongue …\nbody …\nmind in the world seems nice and pleasant, and it is there that craving arises and settles.\nSights …\nsounds …\nsmells …\ntastes …\ntouches …\nideas in the world seem nice and pleasant, and it is there that craving arises and settles.\nEye consciousness …\near consciousness …\nnose consciousness …\ntongue consciousness …\nbody consciousness …\nmind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.\nEye contact …\near contact …\nnose contact …\ntongue contact …\nbody contact …\nmind contact in the world seems nice and pleasant, and it is there that craving arises and settles.\nFeeling born of eye contact …\nfeeling born of ear contact …\nfeeling born of nose contact …\nfeeling born of tongue contact …\nfeeling born of body contact …\nfeeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.\nPerception of sights …\nperception of sounds …\nperception of smells …\nperception of tastes …\nperception of touches …\nperception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles.\nIntention regarding sights …\nintention regarding sounds …\nintention regarding smells …\nintention regarding tastes …\nintention regarding touches …\nintention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles.\nCraving for sights …\ncraving for sounds …\ncraving for smells …\ncraving for tastes …\ncraving for touches …\ncraving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles.\nThoughts about sights …\nthoughts about sounds …\nthoughts about smells …\nthoughts about tastes …\nthoughts about touches …\nthoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles.\nConsiderations regarding sights …\nconsiderations regarding sounds …\nconsiderations regarding smells …\nconsiderations regarding tastes …\nconsiderations regarding touches …\nconsiderations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles.\nThis is called the noble truth of the origin of suffering."}},{"id":"dn22:20","sourceIds":["dn22:20.0","dn22:20.1","dn22:20.2","dn22:20.3","dn22:20.4","dn22:20.5","dn22:20.6","dn22:20.7","dn22:20.8","dn22:20.9","dn22:20.10","dn22:20.11","dn22:20.12","dn22:20.13","dn22:20.14","dn22:20.15","dn22:20.16","dn22:20.17","dn22:20.18","dn22:20.19","dn22:20.20","dn22:20.21","dn22:20.22","dn22:20.23","dn22:20.24","dn22:20.25","dn22:20.26","dn22:20.27","dn22:20.28","dn22:20.29","dn22:20.30","dn22:20.31","dn22:20.32","dn22:20.33","dn22:20.34","dn22:20.35","dn22:20.36","dn22:20.37","dn22:20.38","dn22:20.39","dn22:20.40","dn22:20.41","dn22:20.42","dn22:20.43","dn22:20.44","dn22:20.45","dn22:20.46","dn22:20.47","dn22:20.48","dn22:20.49","dn22:20.50","dn22:20.51","dn22:20.52","dn22:20.53","dn22:20.54","dn22:20.55","dn22:20.56","dn22:20.57","dn22:20.58","dn22:20.59","dn22:20.60","dn22:20.61","dn22:20.62","dn22:20.63","dn22:20.64","dn22:20.65","dn22:20.66"],"kind":"text","text":{"pi":"4.5.3. Nirodhasaccaniddesa\nKatamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?\nYo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.\nSā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?\nYaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nKiñca loke piyarūpaṁ sātarūpaṁ?\nCakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nSotaṁ loke …pe…\nghānaṁ loke …\njivhā loke …\nkāyo loke …\nmano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpā loke …\nsaddā loke …\ngandhā loke …\nrasā loke …\nphoṭṭhabbā loke …\ndhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nCakkhuviññāṇaṁ loke …\nsotaviññāṇaṁ loke …\nghānaviññāṇaṁ loke …\njivhāviññāṇaṁ loke …\nkāyaviññāṇaṁ loke …\nmanoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nCakkhusamphasso loke …\nsotasamphasso loke …\nghānasamphasso loke …\njivhāsamphasso loke …\nkāyasamphasso loke …\nmanosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nCakkhusamphassajā vedanā loke …\nsotasamphassajā vedanā loke …\nghānasamphassajā vedanā loke …\njivhāsamphassajā vedanā loke …\nkāyasamphassajā vedanā loke …\nmanosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpasaññā loke …\nsaddasaññā loke …\ngandhasaññā loke …\nrasasaññā loke …\nphoṭṭhabbasaññā loke …\ndhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpasañcetanā loke …\nsaddasañcetanā loke …\ngandhasañcetanā loke …\nrasasañcetanā loke …\nphoṭṭhabbasañcetanā loke …\ndhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpataṇhā loke …\nsaddataṇhā loke …\ngandhataṇhā loke …\nrasataṇhā loke …\nphoṭṭhabbataṇhā loke …\ndhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpavitakko loke …\nsaddavitakko loke …\ngandhavitakko loke …\nrasavitakko loke …\nphoṭṭhabbavitakko loke …\ndhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nRūpavicāro loke …\nsaddavicāro loke …\ngandhavicāro loke …\nrasavicāro loke …\nphoṭṭhabbavicāro loke …\ndhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.\nIdaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.","en":"4.5.3. The Cessation of Suffering\nAnd what is the noble truth of the cessation of suffering?\nIt’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.\nWhatever in the world seems nice and pleasant, it is there that craving is given up and ceases.\nAnd what in the world seems nice and pleasant?\nThe eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …\nConsiderations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases.\nThis is called the noble truth of the cessation of suffering."}},{"id":"dn22:21","sourceIds":["dn22:21.0","dn22:21.1","dn22:21.2","dn22:21.3","dn22:21.4","dn22:21.5","dn22:21.6","dn22:21.7","dn22:21.8","dn22:21.9","dn22:21.10","dn22:21.11","dn22:21.12","dn22:21.13","dn22:21.14","dn22:21.15","dn22:21.16","dn22:21.17","dn22:21.18","dn22:21.19","dn22:21.20","dn22:21.21","dn22:21.22","dn22:21.23","dn22:21.24","dn22:21.25","dn22:21.26","dn22:21.27","dn22:21.28","dn22:21.29","dn22:21.30","dn22:21.31","dn22:21.32","dn22:21.33","dn22:21.34","dn22:21.35","dn22:21.36","dn22:21.37","dn22:21.38","dn22:21.39","dn22:21.40","dn22:21.41","dn22:21.42","dn22:21.43"],"kind":"text","text":{"pi":"4.5.4. Maggasaccaniddesa\nKatamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?\nAyameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—\nsammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.\nKatamā ca, bhikkhave, sammādiṭṭhi?\nYaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.\nAyaṁ vuccati, bhikkhave, sammādiṭṭhi.\nKatamo ca, bhikkhave, sammāsaṅkappo?\nNekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.\nAyaṁ vuccati, bhikkhave, sammāsaṅkappo.\nKatamā ca, bhikkhave, sammāvācā?\nMusāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.\nAyaṁ vuccati, bhikkhave, sammāvācā.\nKatamo ca, bhikkhave, sammākammanto?\nPāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.\nAyaṁ vuccati, bhikkhave, sammākammanto.\nKatamo ca, bhikkhave, sammāājīvo?\nIdha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.\nAyaṁ vuccati, bhikkhave, sammāājīvo.\nKatamo ca, bhikkhave, sammāvāyāmo?\nIdha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;\nuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;\nanuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;\nuppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.\nAyaṁ vuccati, bhikkhave, sammāvāyāmo.\nKatamā ca, bhikkhave, sammāsati?\nIdha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;\nvedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;\ncitte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nAyaṁ vuccati, bhikkhave, sammāsati.\nKatamo ca, bhikkhave, sammāsamādhi?\nIdha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.\nSukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nAyaṁ vuccati, bhikkhave, sammāsamādhi.\nIdaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.\nIti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.\nSamudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.\n‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.\nEvampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.\nSaccapabbaṁ niṭṭhitaṁ.\nDhammānupassanā niṭṭhitā.","en":"4.5.4. The Path\nAnd what is the noble truth of the practice that leads to the cessation of suffering?\nIt is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nAnd what is right view?\nKnowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.\nThis is called right view.\nAnd what is right purpose?\nPurposes of renunciation, good will, and harmlessness.\nThis is called right purpose.\nAnd what is right speech?\nRefraining from lying, backbiting, harsh speech, and talking nonsense.\nThis is called right speech.\nAnd what is right action?\nRefraining from killing living creatures, stealing, and sexual misconduct.\nThis is called right action.\nAnd what is right livelihood?\nIt’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.\nThis is called right livelihood.\nAnd what is right effort?\nIt’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.\nThis is called right effort.\nAnd what is right mindfulness?\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThis is called right mindfulness.\nAnd what is right immersion?\nIt’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.\nAs the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nWith the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.\nThis is called right immersion.\nThis is called the noble truth of the practice that leads to the cessation of suffering.\nAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally.\nThey meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.\nThat’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths."}},{"id":"dn22:22","sourceIds":["dn22:22.1","dn22:22.2","dn22:22.3","dn22:22.4","dn22:22.5","dn22:22.6","dn22:22.7","dn22:22.8","dn22:22.9","dn22:22.10","dn22:22.11","dn22:22.12","dn22:22.13","dn22:22.14","dn22:22.15","dn22:22.16","dn22:22.17","dn22:22.18","dn22:22.19","dn22:22.20","dn22:22.21","dn22:22.22","dn22:22.23","dn22:22.24","dn22:22.25","dn22:22.26","dn22:22.27","dn22:22.28"],"kind":"text","text":{"pi":"Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ\ndiṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.\nTiṭṭhantu, bhikkhave, sattavassāni.\nYo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…\npañca vassāni …\ncattāri vassāni …\ntīṇi vassāni …\ndve vassāni …\nekaṁ vassaṁ …\ntiṭṭhatu, bhikkhave, ekaṁ vassaṁ.\nYo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ\ndiṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.\nTiṭṭhantu, bhikkhave, satta māsāni.\nYo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…\npañca māsāni …\ncattāri māsāni …\ntīṇi māsāni …\ndve māsāni …\nekaṁ māsaṁ …\naḍḍhamāsaṁ …\ntiṭṭhatu, bhikkhave, aḍḍhamāso.\nYo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ\ndiṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.\nEkāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.\nIti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nMahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.","en":"Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:\nenlightenment in this very life, or if there’s residue left behind, non-return.\nLet alone seven years,\nanyone who develops these four kinds of mindfulness meditation in this way for six years …\nfive years …\nfour years …\nthree years …\ntwo years …\none year …\nseven months …\nsix months …\nfive months …\nfour months …\nthree months …\ntwo months …\none month …\na fortnight …\nLet alone a fortnight,\nanyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:\nenlightenment in this very life, or if there’s residue left behind, non-return.\n‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’\nThat’s what I said, and this is why I said it.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn22/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}