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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN22: Mahāsatipaṭṭhāna Sutta – The Longer Discourse on Mindfulness Meditation </h3>
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<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
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<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”</p>
<p>“Venerable sir,” they replied. The Buddha said this:</p>
<p><span class="parno">2</span>“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 end the cycle of suffering, and to realize extinguishment.</p>
<p><span class="parno">3</span>What four? It’s when a mendicant meditates by observing an aspect of the body — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of the mind — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of principles — keen, aware, and mindful, rid of desire and aversion for the world.</p>
<h2>1. Observing the Body </h2>
<p><strong>1.1. Mindfulness of Breathing </strong></p>
<p><span class="parno">4</span>And how does a mendicant meditate observing an aspect of the body?</p>
<hr>
<p>It’s when a mendicant — gone to a wilderness, or to the root of a tree, or to an empty hut — sits down cross-legged, with their body straight, and focuses their mindfulness right there. Just mindful, they breathe in. Mindful, they breathe out.</p>
<p><span class="parno">5</span>When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’</p>
<p><span class="parno">6</span>When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’</p>
<p><span class="parno">7</span>They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.</p>
<p><span class="parno">8</span>They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.</p>
<hr>
<p><span class="parno">9</span>It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’</p>
<hr>
<p><span class="parno">10</span>And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That’s how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><strong>1.2. The Postures </strong></p>
<p><span class="parno">11</span>Furthermore, 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.’ Whatever posture their body is in, they know it.</p>
<p><span class="parno">12</span>And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That too is how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><strong>1.3. Situational Awareness </strong></p>
<p><span class="parno">13</span>Furthermore, 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.</p>
<p>And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><strong>1.4. Focusing on the Repulsive </strong></p>
<p><span class="parno">15</span>Furthermore, 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. ‘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.’</p>
<p><span class="parno">16</span>It’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 someone with good eyesight 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.’</p>
<p>And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><strong>1.5. Focusing on the Elements </strong></p>
<p><span class="parno">18</span>Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’</p>
<p><span class="parno">19</span>It’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 portions.</p>
<hr>
<p><span class="parno">20</span>And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><strong>1.6. The Charnel Ground Contemplations </strong></p>
<p><span class="parno">21</span>Furthermore, 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. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ </p>
<p>And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.</p>
<hr>
<p><span class="parno">22</span>Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.</p>
<p><span class="parno">23</span>Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …</p>
<p><span class="parno">24</span>A skeleton without flesh but smeared with blood, and held together by sinews …</p>
<p><span class="parno">25</span>A skeleton rid of flesh and blood, held together by sinews …</p>
<hr>
<p><span class="parno">26</span>Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …</p>
<p><span class="parno">27</span>White bones, the color of shells …</p>
<p><span class="parno">28</span>Decrepit bones, heaped in a pile …</p>
<hr>
<p><span class="parno">29</span>Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ </p>
<p>And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<hr>
<p>That too is how a mendicant meditates by observing an aspect of the body.</p>
<h2>2. Observing the Feelings </h2>
<p><span class="parno">30</span>And how does a mendicant meditate observing an aspect of feelings?</p>
<p>It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’</p>
<p><span class="parno">31</span>When they feel a painful feeling, they know: ‘I feel a painful feeling.’</p>
<p><span class="parno">32</span>When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’</p>
<p><span class="parno">33</span>When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’</p>
<p><span class="parno">34</span>When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’</p>
<p><span class="parno">35</span>When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’</p>
<p><span class="parno">36</span>When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’</p>
<p><span class="parno">37</span>When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’</p>
<p><span class="parno">38</span>When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’</p>
<p><span class="parno">39</span>And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That’s how a mendicant meditates by observing an aspect of feelings.</p>
<h2>3. Observing the Mind </h2>
<p><span class="parno">40-41</span>And how does a mendicant meditate observing an aspect of the mind?</p>
<p>It’s when a mendicant knows mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ </p>
<p><span class="parno">42-43</span>They know mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ </p>
<p><span class="parno">44-45</span>They know mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ </p>
<p><span class="parno">46-47</span>They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ </p>
<p><span class="parno">48-49</span>They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ </p>
<p><span class="parno">50-51</span>They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ </p>
<p><span class="parno">52-53</span>They know mind immersed in meditation as ‘mind immersed in meditation,’ and mind not immersed in meditation as ‘mind not immersed in meditation.’ </p>
<hr>
<p><span class="parno">54-55</span>They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’</p>
<hr>
<p><span class="parno">56</span>And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That’s how a mendicant meditates by observing an aspect of the mind.</p>
<h2>4. Observing Principles </h2>
<h3>4.1. The Hindrances </h3>
<p><span class="parno">57</span>And how does a mendicant meditate observing an aspect of principles?</p>
<p>It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?</p>
<p><span class="parno">58</span>It’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.</p>
<p><span class="parno">59</span>When 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.</p>
<p><span class="parno">60</span>When 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.</p>
<p><span class="parno">61</span>When 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.</p>
<p><span class="parno">62</span>When 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.</p>
<p><span class="parno">63</span>And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.</p>
<h3>4.2. The Aggregates </h3>
<p><span class="parno">64</span>Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?</p>
<p>It’s when a mendicant contemplates: Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’</p>
<p>And so they meditate observing an aspect of principles internally …<br>
<br>That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.</p>
<h3>4.3. The Sense Fields </h3>
<p><span class="parno">65</span>Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?</p>
<hr>
<p><span class="parno">66</span>It’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.</p>
<p><span class="parno">67</span>They understand the ear, sounds, and the fetter …</p>
<hr>
<p><span class="parno">68</span>They understand the nose, smells, and the fetter …</p>
<p><span class="parno">69</span>They understand the tongue, tastes, and the fetter …</p>
<p><span class="parno">70</span>They understand the body, touches, and the fetter …</p>
<hr>
<p><span class="parno">71</span>They understand the mind, thoughts, 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.</p>
<hr>
<p><span class="parno">72</span>And so they meditate observing an aspect of principles internally …<br>
<br>That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields.</p>
<h3>4.4. The Awakening Factors </h3>
<p><span class="parno">73</span>Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?</p>
<hr>
<p>It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.</p>
<hr>
<p><span class="parno">74-79</span>When they have the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.</p>
<hr>
<p><span class="parno">80</span>And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<p>That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.</p>
<h3>4.5. The Truths </h3>
<p><span class="parno">81</span>Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?</p>
<p>It’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.’</p>
<p>The first recitation section is finished.</p>
<h4>4.5.1. The Truth of Suffering </h4>
<p><span class="parno">82</span>And what is the noble truth of suffering?</p>
<p>Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.</p>
<p><span class="parno">83</span>And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.</p>
<p><span class="parno">84</span>And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.</p>
<p><span class="parno">85</span>And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death.</p>
<p><span class="parno">86</span>And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.</p>
<p><span class="parno">87</span>And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.</p>
<p><span class="parno">88</span>And what is pain? Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact. This is called pain.</p>
<p><span class="parno">89</span>And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. This is called sadness.</p>
<p><span class="parno">90</span>And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.</p>
<p><span class="parno">91</span>And what is meant by ‘association with the disliked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is suffering’.</p>
<p><span class="parno">92</span>And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is what is meant by ‘separation from the liked is suffering’.</p>
<hr>
<p><span class="parno">93</span>And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’</p>
<p><span class="parno">94</span>And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.</p>
<p>This is called the noble truth of suffering.</p>
<h4>4.5.2. The Origin of Suffering </h4>
<p><span class="parno">95</span>And what is the noble truth of the origin of suffering?</p>
<p>It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence.</p>
<hr>
<p><span class="parno">96</span>But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.</p>
<p><span class="parno">97</span>And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">98</span>Sights … sounds … smells … tastes … touches … thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">99</span>Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">100</span>Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">101</span>Feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">102</span>Perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">103</span>Intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">104</span>Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">105</span>Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.</p>
<p><span class="parno">106</span>Considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.</p>
<p>This is called the noble truth of the origin of suffering.</p>
<h4>4.5.3. The Cessation of Suffering </h4>
<p><span class="parno">107</span>And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.</p>
<hr>
<p><span class="parno">108-118</span>Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.<br>
<br>And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …<br>
<br>Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases.<br>
<br>This is called the noble truth of the cessation of suffering.</p>
<h4>4.5.4. The Path </h4>
<p><span class="parno">119</span>And what is the noble truth of the practice that leads to the cessation of suffering?</p>
<p>It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.</p>
<p><span class="parno">120</span>And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.</p>
<p><span class="parno">121</span>And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is called right thought.</p>
<p><span class="parno">122</span>And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech.</p>
<p><span class="parno">123</span>And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action.</p>
<p><span class="parno">124</span>And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.</p>
<p><span class="parno">125</span>And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.</p>
<p><span class="parno">126</span>And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of the mind — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of principles — keen, aware, and mindful, rid of desire and aversion for the world. This is called right mindfulness.</p>
<hr>
<p><span class="parno">127</span>And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.</p>
<p>This is called the noble truth of the practice that leads to the cessation of suffering.</p>
<hr>
<p><span class="parno">128</span>And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.</p>
<hr>
<p>That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.</p>
<hr>
<p><span class="parno">129</span>Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.</p>
<p><span class="parno">130-131</span>Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.</p>
<p><span class="parno">132</span>‘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 end the cycle of suffering, and to realize extinguishment.’ That’s what I said, and this is why I said it.”</p>
<hr>
<p><span class="parno">133</span>That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. " </p>
<p><span class="var" title="bhadanteti (bj, s1–3, km, pts1)" id="note437">Bhaddante"ti</span> te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:</p>
<p><span class="parno">2</span>"Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokapari­devānaṁ samatikkamāya dukkhadomanassānaṁ atthangamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.</p>
<p><span class="parno">3</span>Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ.</p>
<p class="endsutta">Uddeso niṭṭhito.</p>
<h2>1. Kāyānupassanā</h2>
<p><strong>1.1. Kāyānupassanā­ānāpānapabba</strong></p>
<p><span class="parno">4</span>Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? </p>
<hr>
<p>Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallankaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati.</p>
<p><span class="parno">5</span>Dīghaṁ vā assasanto 'dīghaṁ assasāmī'ti pajānāti, dīghaṁ vā passasanto 'dīghaṁ passasāmī'ti pajānāti.</p>
<p><span class="parno">6</span>Rassaṁ vā assasanto 'rassaṁ assasāmī'ti pajānāti, rassaṁ vā passasanto 'rassaṁ passasāmī'ti pajānāti.</p>
<p><span class="parno">7</span>'Sabbakāyapaṭisaṁvedī assasissāmī'ti sikkhati, 'sabbakāyapaṭisaṁvedī passasissāmī'ti sikkhati.</p>
<p><span class="parno">8</span>'Passambhayaṁ kāyasankhāraṁ assasissāmī'ti sikkhati, 'passambhayaṁ kāyasankhāraṁ passasissāmī'ti sikkhati.</p>
<hr>
<p><span class="parno">9</span>Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto 'dīghaṁ añchāmī'ti pajānāti, rassaṁ vā añchanto 'rassaṁ añchāmī'ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto 'dīghaṁ assasāmī'ti pajānāti, dīghaṁ vā passasanto 'dīghaṁ passasāmī'ti pajānāti, rassaṁ vā assasanto 'rassaṁ assasāmī'ti pajānāti, rassaṁ vā passasanto 'rassaṁ passasāmī'ti pajānāti. 'Sabbakāyapaṭisaṁvedī assasissāmī'ti sikkhati, 'sabbakāyapaṭisaṁvedī passasissāmī'ti sikkhati, 'passambhayaṁ kāyasankhāraṁ assasissāmī'ti sikkhati, 'passambhayaṁ kāyasankhāraṁ passasissāmī'ti sikkhati.</p>
<hr>
<p><span class="parno">10</span>Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta­bahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. </p>
<p><span class="var" title="evampi (s1–3, km, pts1)" id="note438">Evampi kho</span>, bhikkhave, bhikkhu kāye kāyānupassī viharati.</p><p class="endsection">Ānāpānapabbaṁ niṭṭhitaṁ.</p>
<hr>
<p><strong>1.2. Kāyānupassanā­iriyāpathapabba</strong></p>
<p><span class="parno">11</span>Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā 'gacchāmī'ti pajānāti, ṭhito vā 'ṭhitomhī'ti pajānāti, nisinno vā 'nisinnomhī'ti pajānāti, sayāno vā 'sayānomhī'ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.</p>
<p><span class="parno">12</span>Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta­bahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. </p>
<p>Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.</p><p class="endsection">Iriyāpathapabbaṁ niṭṭhitaṁ.</p>
<hr>
<p><strong>1.3. Kāyānupassanāsampajānapabba </strong></p>
<p><span class="parno">13</span>Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, sanghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.</p>
<p><span class="parno">14</span>Iti ajjhattaṁ vā … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.</p><p class="endsection">Sampajānapabbaṁ niṭṭhitaṁ.</p>
<hr>
<p><strong>1.4. Kāyānupassanā­paṭikūlamanasikārapabba </strong></p>
<p><span class="parno">15</span>Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ <span class="var" title="karīsaṁ matthalungaṁ (mr)" id="note440">udariyaṁ karīsaṁ</span>, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo singhāṇikā lasikā muttan'ti.</p>
<p><span class="parno">16</span>Seyyathāpi, bhikkhave, ubhatomukhā <span class="var" title="mūtoḷī (s1–3, km) | mutoli (pts1)" id="note441">putoḷi</span> pūrā nānāvihitassa dhaññassa, seyyathidaṁ — sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: 'ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā'ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā … pe … muttan'ti.</p>
<p><span class="parno">17</span>Iti ajjhattaṁ vā … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.</p><p class="endsection">Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.</p>
<hr>
<p><strong>1.5. Kāyānupassanā­dhātumanasikārapabba </strong></p>
<p><span class="parno">18</span>Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 'atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū'ti.</p>
<p><span class="parno">19</span>Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 'atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū'ti.</p>
<hr>
<p><span class="parno">20</span>Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.</p><p class="endsection">Dhātumanasikārapabbaṁ niṭṭhitaṁ.</p>
<hr>
<p><strong>1.6. Kāyānupassanā­navasivathikapabba </strong></p>
<p><span class="parno">21</span>Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti.</p>
<p>Iti ajjhattaṁ vā … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. <span class="brnum">(1)</span></p>
<hr>
<p><span class="parno">22</span>Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ<q class="open" id="note442" title=" suvānehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (sī, syā1–3, kaṁ), supāṇehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (pā1)"> kankehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ singālehi vā khajjamānaṁ</q> vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti. Iti ajjhattaṁ vā … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. <span class="brnum">(2)</span></p>
<p><span class="parno">23</span>Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasankhalikaṁ samaṁsalohitaṁ nhārus­ambandhaṁ … pe … <span class="brnum">(3)</span></p>
<p><span class="parno">24</span>Aṭṭhikasankhalikaṁ nimaṁsa­lohitamakkhitaṁ nhārus­ambandhaṁ … pe … <span class="brnum">(4)</span></p>
<p><span class="parno">25</span>Aṭṭhikasankhalikaṁ apagata­maṁsalohitaṁ nhārus­ambandhaṁ … pe … <span class="brnum">(5)</span></p>
<hr>
<p><span class="parno">26</span>Aṭṭhikāni <span class="var" title="apagatanhārusambandhāni (s1–3) | apagatanahārusambandhāni (km)" id="note444">apagata­sambandhāni</span> disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ <span class="var" title="aññena gopphaṭṭhikaṁ (bj)" id="note445">aññena gopphakaṭṭhikaṁ</span> aññena janghaṭṭhikaṁ aññena ūruṭṭhikaṁ<q class="open" id="note446" title=" aññena piṭṭhiṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ (sī )"> aññena kaṭiṭṭhikaṁ<q class="open" id="note447" title=" aññena kaṭaṭṭhikaṁ aññena piṭṭhaṭṭhikaṁ aññena kaṇḍakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena aṁsaṭṭhikaṁ aññena bāhuṭṭhikaṁ (syā1–3, kaṁ)"> aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ</q> aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ</q> aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti. Iti ajjhattaṁ vā … pe … viharati. <span class="brnum">(6)</span></p>
<p><span class="parno">27</span>Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni sankhavaṇṇapaṭibhāgāni … pe … <span class="brnum">(7)</span></p>
<p><span class="parno">28</span>Aṭṭhikāni puñjakitāni terovassikāni … pe … <span class="brnum">(8)</span></p>
<hr>
<p><span class="parno">29</span>Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: 'ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto'ti.</p>
<p>Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta­bahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 'Atthi kāyo'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. </p>
<hr>
<p>Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. <span class="brnum">(9)</span></p>
<p class="endsection">Navasivathi­kapabbaṁ niṭṭhitaṁ.
<br>Cuddasa kāyānupassanā niṭṭhitā.</p>
<h3>2. Vedanānu­passanā</h3>
<p><span class="parno">30</span>Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno 'sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(1)</span></p>
<p><span class="parno">31</span>Dukkhaṁ vā vedanaṁ vedayamāno 'dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(2)</span></p>
<p><span class="parno">32</span>Adukkhama­sukhaṁ vā vedanaṁ vedayamāno 'adukkhama­sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(3)</span></p>
<p><span class="parno">33</span>Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno 'sāmisaṁ sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(4)</span></p>
<p><span class="parno">34</span>Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno 'nirāmisaṁ sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(5)</span></p>
<p><span class="parno">35</span>Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno 'sāmisaṁ dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(6)</span></p>
<p><span class="parno">36</span>Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno 'nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(7)</span></p>
<p><span class="parno">37</span>Sāmisaṁ vā adukkhama­sukhaṁ vedanaṁ vedayamāno 'sāmisaṁ adukkhama­sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(8)</span></p>
<p><span class="parno">38</span>Nirāmisaṁ vā adukkhama­sukhaṁ vedanaṁ vedayamāno 'nirāmisaṁ adukkhama­sukhaṁ vedanaṁ vedayāmī'ti pajānāti. <span class="brnum">(9)</span></p>
<p><span class="parno">39</span>Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhatta­bahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. 'Atthi vedanā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.</p><p class="endsection">Vedanānu­passanā niṭṭhitā.</p>
<h3>3. Cittānupassanā</h3>
<p><span class="parno">40</span>Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? </p>
<p>Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ 'sarāgaṁ cittan'ti pajānāti. <span class="brnum">(1)</span></p>
<p><span class="parno">41</span>Vītarāgaṁ vā cittaṁ 'vītarāgaṁ cittan'ti pajānāti. <span class="brnum">(2)</span></p>
<p><span class="parno">42</span>Sadosaṁ vā cittaṁ 'sadosaṁ cittan'ti pajānāti. <span class="brnum">(3)</span></p>
<p><span class="parno">43</span>Vītadosaṁ vā cittaṁ 'vītadosaṁ cittan'ti pajānāti. <span class="brnum">(4)</span></p>
<p><span class="parno">44</span>Samohaṁ vā cittaṁ 'samohaṁ cittan'ti pajānāti. <span class="brnum">(5)</span></p>
<p><span class="parno">45</span>Vītamohaṁ vā cittaṁ 'vītamohaṁ cittan'ti pajānāti. <span class="brnum">(6)</span></p>
<p><span class="parno">46</span>Sankhittaṁ vā cittaṁ 'sankhittaṁ cittan'ti pajānāti. <span class="brnum">(7)</span></p>
<p><span class="parno">47</span>Vikkhittaṁ vā cittaṁ 'vikkhittaṁ cittan'ti pajānāti. <span class="brnum">(8)</span></p>
<p><span class="parno">48</span>Mahaggataṁ vā cittaṁ 'mahaggataṁ cittan'ti pajānāti. <span class="brnum">(9)</span></p>
<p><span class="parno">49</span>Amahaggataṁ vā cittaṁ 'amahaggataṁ cittan'ti pajānāti. <span class="brnum">(10)</span></p>
<p><span class="parno">50</span>Sauttaraṁ vā cittaṁ 'sauttaraṁ cittan'ti pajānāti. <span class="brnum">(11)</span></p>
<p><span class="parno">51</span>Anuttaraṁ vā cittaṁ 'anuttaraṁ cittan'ti pajānāti. <span class="brnum">(12)</span></p>
<p><span class="parno">52</span>Samāhitaṁ vā cittaṁ 'samāhitaṁ cittan'ti pajānāti. <span class="brnum">(13)</span></p>
<p><span class="parno">53</span>Asamāhitaṁ vā cittaṁ 'asamāhitaṁ cittan'ti pajānāti. <span class="brnum">(14)</span></p>
<hr>
<p><span class="parno">54</span>Vimuttaṁ vā cittaṁ 'vimuttaṁ cittan'ti pajānāti. <span class="brnum">(15)</span></p>
<p><span class="parno">55</span>Avimuttaṁ vā cittaṁ 'avimuttaṁ cittan'ti pajānāti. <span class="brnum">(15)</span></p>
<hr>
<p><span class="parno">56</span>Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta­bahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati, 'atthi cittan'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. </p>
<p>Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.</p><p class="endsection">Cittānupassanā niṭṭhitā.</p>
<h3>4. Dhammānupassanā</h3> <h4>4.1. Dhammānupassanānīvaraṇapabba</h4>
<p><span class="parno">57</span>Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?</p>
<p>Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?</p>
<p><span class="parno">58</span>Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ 'atthi me ajjhattaṁ kāmacchando'ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ 'natthi me ajjhattaṁ kāmacchando'ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(1)</span></p>
<p><span class="parno">59</span>Santaṁ vā ajjhattaṁ byāpādaṁ 'atthi me ajjhattaṁ byāpādo'ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ 'natthi me ajjhattaṁ byāpādo'ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(2)</span></p>
<p><span class="parno">60</span>Santaṁ vā ajjhattaṁ thinamiddhaṁ 'atthi me ajjhattaṁ thinamiddhan'ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ 'natthi me ajjhattaṁ thinamiddhan'ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(3)</span></p>
<p><span class="parno">61</span>Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ 'atthi me ajjhattaṁ uddhaccakukkuccan'ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ 'natthi me ajjhattaṁ uddhaccakukkuccan'ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(4)</span></p>
<p><span class="parno">62</span>Santaṁ vā ajjhattaṁ vicikicchaṁ 'atthi me ajjhattaṁ vicikicchā'ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ 'natthi me ajjhattaṁ vicikicchā'ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(5)</span></p>
<p><span class="parno">63</span>Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta­bahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. </p>
<p>Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.</p><p class="endsection">Nīvaraṇa­pabbaṁ niṭṭhitaṁ.</p>
<h4>4.2. Dhammānupassanākhandhapabba</h4>
<p><span class="parno">64</span>Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? </p>
<p>Idha, bhikkhave, bhikkhu: 'iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthangamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthangamo; iti saññā, iti saññāya samudayo, iti saññāya atthangamo; iti sankhārā, iti sankhārānaṁ samudayo, iti sankhārānaṁ atthangamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthangamo'ti,</p>
<p>iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta­bahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.</p><p class="endsection">Khandhapabbaṁ niṭṭhitaṁ.</p>
<h4>4.3. Dhammānupassanāāyatanapabba</h4>
<p><span class="parno">65</span>Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhatti­kabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhatti­kabāhiresu āyatanesu?</p>
<hr>
<p><span class="parno">66</span>Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(1)</span></p>
<p><span class="parno">67</span>Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(2)</span></p>
<hr>
<p><span class="parno">68</span>Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(3)</span></p>
<p><span class="parno">69</span>Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(4)</span></p>
<p><span class="parno">70</span>Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(5)</span></p>
<hr>
<p><span class="parno">71</span>Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. <span class="brnum">(6)</span></p>
<hr>
<p><span class="parno">72</span>Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta­bahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhatti­kabāhiresu āyatanesu.</p><p class="endsection">Āyatanapabbaṁ niṭṭhitaṁ.</p>
<h4>4.4. Dhammānupassanābojjhangapabba</h4>
<p><span class="parno">73</span>Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhangesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhangesu? </p>
<hr>
<p>Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhangaṁ 'atthi me ajjhattaṁ satisambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhangaṁ 'natthi me ajjhattaṁ satisambojjhango'ti pajānāti, yathā ca anuppannassa satisambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(1)</span></p>
<hr>
<p><span class="parno">74</span>Santaṁ vā ajjhattaṁ dhammavicayasambojjhangaṁ 'atthi me ajjhattaṁ dhammavicayasambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhangaṁ 'natthi me ajjhattaṁ dhammavicayasambojjhango'ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(2)</span></p>
<p><span class="parno">75</span>Santaṁ vā ajjhattaṁ vīriyasambojjhangaṁ 'atthi me ajjhattaṁ vīriyasambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhangaṁ 'natthi me ajjhattaṁ vīriyasambojjhango'ti pajānāti, yathā ca anuppannassa vīriyasambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(3)</span></p>
<p><span class="parno">76</span>Santaṁ vā ajjhattaṁ pītisambojjhangaṁ 'atthi me ajjhattaṁ pītisambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhangaṁ 'natthi me ajjhattaṁ pītisambojjhango'ti pajānāti, yathā ca anuppannassa pītisambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(4)</span></p>
<p><span class="parno">77</span>Santaṁ vā ajjhattaṁ passaddhisambojjhangaṁ 'atthi me ajjhattaṁ passaddhisambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhangaṁ 'natthi me ajjhattaṁ passaddhisambojjhango'ti pajānāti, yathā ca anuppannassa passaddhisambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(5)</span></p>
<p><span class="parno">78</span>Santaṁ vā ajjhattaṁ samādhisambojjhangaṁ 'atthi me ajjhattaṁ samādhisambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhangaṁ 'natthi me ajjhattaṁ samādhisambojjhango'ti pajānāti, yathā ca anuppannassa samādhisambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(6)</span></p>
<p><span class="parno">79</span>Santaṁ vā ajjhattaṁ upekkhāsambojjhangaṁ 'atthi me ajjhattaṁ upekkhāsambojjhango'ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhangaṁ 'natthi me ajjhattaṁ upekkhāsambojjhango'ti pajānāti, yathā ca anuppannassa upekkhāsambojjhangassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhangassa bhāvanāya pāripūrī hoti tañca pajānāti. <span class="brnum">(7)</span></p>
<hr>
<p><span class="parno">80</span>Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta­bahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. </p>
<p>Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhangesu.</p><p class="endsection">Bojjhangapabbaṁ niṭṭhitaṁ.</p>
<h4>4.5. Dhammānupassanāsaccapabba</h4>
<p><span class="parno">81</span>Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? </p>
<p>Idha, bhikkhave, bhikkhu 'idaṁ dukkhan'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkhasamudayo'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkhanirodho'ti yathābhūtaṁ pajānāti, 'ayaṁ dukkha­nirodha­gāminī paṭipadā'ti yathābhūtaṁ pajānāti.</p><p class="endsection">Paṭhama­bhāṇavāro niṭṭhito.</p>
<h5>4.5.1. Dukkhasaccaniddesa</h5>
<p><span class="parno">82</span>Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? </p>
<p>Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, soka­parideva­dukkha­domanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi <span class="var" title="appiyehi … pe … vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā" id="note452">dukkho</span>, yampicchaṁ na labhati tampi dukkhaṁ, saṁkhittena <span class="var" title="pañcupādāna­kkhandhāpi (bj, mr)" id="note453">pañcupādāna­kkhandhā</span> dukkhā.</p>
<p><span class="parno">83</span>Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti. <span class="brnum">(1)</span></p>
<p><span class="parno">84</span>Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā. <span class="brnum">(2)</span></p>
<p><span class="parno">85</span>Katamañca, bhikkhave, maraṇaṁ? <span class="var" title="yā (s1–3, km)" id="note455">Yaṁ</span> tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccati, bhikkhave, maraṇaṁ. <span class="brnum">(3)</span></p>
<p><span class="parno">86</span>Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññata­raññatarena byasanena samannāgatassa aññata­raññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko. <span class="brnum">(4)</span></p>
<p><span class="parno">87</span>Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññata­raññatarena byasanena samannāgatassa aññata­raññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo. <span class="brnum">(5)</span></p>
<p><span class="parno">88</span>Katamañca, bhikkhave, dukkhaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ. <span class="brnum">(6)</span></p>
<p><span class="parno">89</span>Katamañca, bhikkhave, domanassaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ. <span class="brnum">(7)</span></p>
<p><span class="parno">90</span>Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññata­raññatarena byasanena samannāgatassa aññata­raññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso. <span class="brnum">(8)</span></p>
<p><span class="parno">91</span>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 saddhiṁ sangati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho. <span class="brnum">(9)</span></p>
<p><span class="parno">92</span>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 saddhiṁ asangati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho. <span class="brnum">(10)</span></p>
<hr>
<p><span class="parno">93</span>Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 'aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 'aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Māraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Soka­parideva­dukkha­domanassupāyā­sadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati 'aho vata mayaṁ na soka­parideva­dukkha­domanassupāyā­sadhammā assāma, na ca vata no soka­parideva­dukkha­domanassupāyā­sadhammā āgaccheyyun'ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. <span class="brnum">(11)</span></p>
<p><span class="parno">94</span>Katame ca, bhikkhave, sankhittena pañcupādāna­kkhandhā dukkhā? Seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, sankhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, sankhittena pañcupādāna­kkhandhā dukkhā. </p>
<p>Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.</p>
<h5>4.5.2. Samudayasaccaniddesa</h5>
<p><span class="parno">95</span>Katamañca, bhikkhave, <span class="var" title="dukkhasamudayo (bj, s1–3, km)" id="note456">dukkhasamudayaṁ</span> ariyasaccaṁ? </p>
<p>Yāyaṁ taṇhā <span class="var" title="ponobhavikā (bj, pts1)" id="note457">ponobbhavikā</span><span class="var" title="nandirāgasahagatā (bj, s1–3, km, pts1)" id="note458">nandīrāgasahagatā</span> tatratatrā­bhinandinī, seyyathidaṁ — kāmataṇhā bhavataṇhā vibhavataṇhā.</p>
<hr>
<p><span class="parno">96</span>Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">97</span>Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke … pe … ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">98</span>Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">99</span>Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">100</span>Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">101</span>Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">102</span>Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">103</span>Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">104</span>Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">105</span>Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.</p>
<p><span class="parno">106</span>Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. </p>
<p>Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.</p>
<h5>4.5.3. Nirodhasaccaniddesa</h5>
<p><span class="parno">107</span>Katamañca, bhikkhave, <span class="var" title="dukkhanirodho (bj, s1–3, km)" id="note459">dukkhanirodhaṁ</span> ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.</p>
<hr>
<p><span class="parno">108</span>Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">109</span>Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṁ loke … pe … ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">110</span>Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">111</span>Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">112</span>Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">113</span>Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">114</span>Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">115</span>Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">116</span>Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">117</span>Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.</p>
<p><span class="parno">118</span>Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.</p>
<h5>4.5.4. Maggasaccaniddesa</h5>
<p><span class="parno">119</span>Katamañca, bhikkhave, dukkha­nirodha­gāminī paṭipadā ariyasaccaṁ? </p>
<p>Ayameva ariyo aṭṭhangiko maggo seyyathidaṁ — sammādiṭṭhi sammāsankappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.</p>
<p><span class="parno">120</span>Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkha­nirodha­gāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammādiṭṭhi. <span class="brnum">(1)</span></p>
<p><span class="parno">121</span>Katamo ca, bhikkhave, sammāsankappo? Nekkhammasankappo abyāpāda­sankappo avihiṁsāsankappo. Ayaṁ vuccati, bhikkhave, sammāsankappo. <span class="brnum">(2)</span></p>
<p><span class="parno">122</span>Katamā ca, bhikkhave, sammāvācā? Musāvādā <span class="var" title="veramaṇi (mr)" id="note460">veramaṇī</span> pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Ayaṁ vuccati, bhikkhave, sammāvācā. <span class="brnum">(3)</span></p>
<p><span class="parno">123</span>Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammākammanto. <span class="brnum">(4)</span></p>
<p><span class="parno">124</span>Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo. <span class="brnum">(5)</span></p>
<p><span class="parno">125</span>Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, sammāvāyāmo. <span class="brnum">(6)</span></p>
<p><span class="parno">126</span>Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ. Ayaṁ vuccati, bhikkhave, sammāsati. <span class="brnum">(7)</span></p>
<hr>
<p><span class="parno">127</span>Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti 'upekkhako satimā sukhavihārī'ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthangamā adukkhama­sukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi. </p>
<p>Idaṁ vuccati, bhikkhave, dukkha­nirodha­gāminī paṭipadā ariyasaccaṁ. <span class="brnum">(8)</span></p>
<hr>
<p><span class="parno">128</span>Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta­bahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 'Atthi dhammā'ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. </p>
<hr>
<p>Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.</p>
<p class="endsection">Saccapabbaṁ niṭṭhitaṁ.
<br>Dhammānupassanā niṭṭhitā.</p>
<hr>
<p><span class="parno">129</span>Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikankhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.</p>
<p><span class="parno">130</span>Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikankhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.</p>
<p><span class="parno">131</span>Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikankhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.</p>
<p><span class="parno">132</span>Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokapari­devānaṁ samatikkamāya dukkhadomanassānaṁ atthangamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan"ti.</p>
<hr>
<p><span class="parno">133</span>Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.</p><p class="endsutta">Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.</p>
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