The Buddha's most detailed exposition of the four establishments of mindfulness. This extended version includes comprehensive definitions of the Four Noble Truths, the Noble Eightfold Path, and the four jhānas within the framework of mindfulness practice.

DN 22 Mahāsatipaṭṭhāna sutta - The Great Discourse on the Establishments of Mindfulness

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said:

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.

“This is the direct way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, for the attainment of the right path, for the realization of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|, namely the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [cattāro + satipaṭṭhāna]|.

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.

What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, clearly aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world.

Uddeso niṭṭhito.

Summary completed.

1. Observing the Body

1.1. Body Contemplation with Breathing

Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

How, bhikkhus, does a bhikkhu dwell |observing the body in and of itself::contemplating the body as a body [kāye kāyānupassī]|?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati.

Here, bhikkhus, a bhikkhu, having gone to the forest or to the foot of a tree or to an empty hut, sits down; having folded his legs crosswise, aligns his body upright, and establishes mindfulness as first priority. Mindfully, he breathes in; mindfully, he breathes out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.

Breathing in long, he |discerns::distinguishes, understands, knows clearly [pajānāti]|, ‘I am breathing in long;’ breathing out long, he discerns, ‘I am breathing out long;’

Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.

breathing in short, he discerns, ‘I am breathing in short;’ breathing out short, he discerns, ‘I am breathing out short.’

‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.

He trains thus, ‘While breathing in, I shall |experience the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the whole body.’

‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

He trains thus, ‘While breathing in, I shall |settle::calm, still [passambhayanta]| the |bodily constructs::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhārā]|;’ he trains thus, ‘While breathing out, I shall settle the bodily constructs.’

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 kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

Just as a skilled |turner::A turner is a craftsman who shapes objects, like wood or metal, using a tool called a lathe. They carefully control the turning process to make smooth, precise shapes [bhamakāra]| or his apprentice, when making a long turn discerns, ‘I make a long turn,’ or making a short turn discerns, ‘I make a short turn;’ so too, breathing in long, a bhikkhu discerns, ‘I am breathing in long;’ breathing out long, he discerns, ‘I am breathing out long;’ breathing in short, he discerns, ‘I am breathing in short;’ breathing out short, he discerns, ‘I am breathing out short;’ he trains thus, ‘While breathing in, I shall experience the whole body;’ he trains thus, ‘While breathing out, I shall experience the whole body;’ he trains thus, ‘While breathing in, I shall settle the bodily constructs;’ he trains thus, ‘While breathing out, I shall settle the bodily constructs.’

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.

Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally^[1]. He dwells observing the |arising::appearance, origination [samudaya]| nature in the body, or he dwells observing the |vanishing::disappearing [vaya]| nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Ānāpānapabbaṁ niṭṭhitaṁ.

The section on Mindfulness of Breathing is completed.

1.2. Body Contemplation in Postures

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.

Furthermore, bhikkhus, when walking, a bhikkhu discerns, ‘I am walking;’ when standing, he discerns, ‘I am standing;’ when sitting, he discerns, ‘I am sitting;’ when lying down, he discerns, ‘I am lying down.’ In whatever way his body is |oriented::disposed; lit. placed down forward [paṇihita]|, he discerns it accordingly.

Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Iriyāpathapabbaṁ niṭṭhitaṁ.

The section on Postures is completed.

1.3. Body Contemplation with Clear Awareness

Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Furthermore, bhikkhus, a bhikkhu acts with |clear awareness::attentiveness, clear and full comprehension [sampajañña]| when going forward and returning; he acts with clear awareness when looking ahead and looking around; he acts with clear awareness when bending back and stretching out; he acts with clear awareness when wearing robes and carrying outer robe and bowl; he acts with clear awareness when eating, drinking, chewing, and tasting; he acts with clear awareness when defecating and urinating; he acts with clear awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.

Iti ajjhattaṁ vā …pe…

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Sampajānapabbaṁ niṭṭhitaṁ.

The section on clear awareness is completed.

1.4. Contemplating the Disagreeable in the Body

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 udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.

Just as if, bhikkhus, there were a bag with an opening at both ends full of many sorts of grains, such as rice, barley, beans, peas, millet, and white rice, and a man with good eyesight having opened it were to reflect, ‘These are rice, these are barley, these are beans, these are peas, these are millet, these are white rice.’

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.

In just the same way, bhikkhus, a bhikkhu reviews this very body from the soles of the feet upwards and from the top of the hair downwards, bounded by skin and full of various impurities thus: ‘In this body, there are hairs of the head, hairs of the body, nails, teeth, skin; flesh, sinews, bones, bone marrow, kidneys; heart, liver, inner membrane, spleen, lungs; intestines, mesentery, stomach contents, feces; bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, and urine.’

Iti ajjhattaṁ vā …pe…

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.

The section on attention to the disagreeable is completed.

1.5. Contemplating the Elements in the Body

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

Furthermore, bhikkhus, a bhikkhu reviews this very body, in whatever way it is positioned, in whatever way it is oriented, considering it in terms of the elements thus: ‘In this body, there is the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|.’

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;

Just as if, bhikkhus, a skilled butcher or their apprentice, having slaughtered a cow, were sitting at a crossroads, having divided it up piece by piece.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

In the same way, bhikkhus, a bhikkhu reviews this very body, however it is oriented, however it is placed, considering it in terms of the elements: ‘In this body, there is the earth element, the water element, the fire element, and the wind element.’

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.

The section on observing the elements in the body is completed.

1.6. The Nine Charnel Ground Contemplations

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. Iti ajjhattaṁ vā …pe…

Furthermore, bhikkhus, a bhikkhu, just as if he saw a corpse thrown in a |charnel ground::an above-ground site for the putrefaction of bodies, generally human, where formerly living tissue is left to decompose uncovered [sivathikā]| one day dead, two days dead, or three days dead, bloated, discolored, and decomposing, a bhikkhu |compares::likens; lit. brings near together [upasaṁharati]| this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe…

Furthermore, bhikkhus, just as if he saw a corpse thrown in a charnel ground, being eaten by crows, or hawks, or vultures, or herons, or dogs, or tigers, or leopards, or jackals, or by various kinds of creatures, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…

Furthermore, bhikkhus, just as if he saw a corpse thrown in a charnel ground, a skeleton with flesh and blood and held together by sinews, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…

or a skeleton without flesh but smeared with blood and held together by sinews, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…

or a skeleton devoid of flesh and blood and held together by sinews, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… viharati.

or bones disconnected and scattered in all directions—here a hand bone, there a foot bone, there an ankle bone, here a shin bone, there a thigh bone, here a pelvis bone, there a rib, here a spine, there a shoulder blade, here a neck bone, there a jawbone, here a tooth, and there a skull, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world. In this way, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…

Furthermore, bhikkhus, just as if he saw a corpse thrown in a charnel ground, bones bleached white, the color of conch shells, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Aṭṭhikāni puñjakitāni terovassikāni …pe…

or bones heaped up, having lain for more than a year, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

or bones that are rotten and reduced to dust, a bhikkhu compares this very body to it thus: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

Navasivathikapabbaṁ niṭṭhitaṁ.

The section on The Nine Charnel Ground Observations is completed.

Cuddasa kāyānupassanā niṭṭhitā.

The Fourteen Observations of the Body are completed.

2. Observing the Felt Experience

Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

And how, bhikkhus, does a bhikkhu dwell observing the |felt experience::pleasant, neutral, or painful felt experience, feeling, sensation; second of the five aggregates [vedanā]| in and of itself?

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

Here, bhikkhus, when experiencing a pleasant feeling, a bhikkhu discerns, ‘I am experiencing a pleasant feeling.’

Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a painful feeling, he discerns, ‘I am experiencing a painful feeling.’

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a neither-painful-nor-pleasant feeling, he discerns, ‘I am experiencing a neither-painful-nor-pleasant feeling.’

Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a |worldly::of the flesh [sāmisa]| pleasant feeling, he discerns, ‘I am experiencing a worldly pleasant feeling.’

Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a pleasant feeling that is |free from worldly ties::free from sensual engagement, spiritual [nirāmisa]|, he discerns, ‘I am experiencing a pleasant feeling that is free from worldly ties.’

Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a worldly painful feeling, he discerns, ‘I am experiencing a worldly painful feeling.’

Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a painful feeling that is free from worldly ties, he discerns, ‘I am experiencing a painful feeling that is free from worldly ties.’

Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a worldly neither-painful-nor-pleasant feeling, he discerns, ‘I am experiencing a worldly neither-painful-nor-pleasant feeling.’

Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

When experiencing a neither-painful-nor-pleasant feeling that is free from worldly ties, he discerns, ‘I am experiencing a neither-painful-nor-pleasant feeling that is free from worldly ties.’

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.

Thus, he dwells observing the felt experience in and of itself internally, or he dwells observing the felt experience externally, or he dwells observing the felt experience both internally and externally. He dwells observing the arising nature in the felt experience, or he dwells observing the vanishing nature in the felt experience, or he dwells observing both the arising and vanishing nature in the felt experience. Or else, mindfulness that ‘there is a felt experience’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

In this way, bhikkhus, a bhikkhu dwells observing the felt experience in and of itself.

Vedanānupassanā niṭṭhitā.

The section on observing the felt experience is completed.

3. Observing the Mind

Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

And how, bhikkhus, does a bhikkhu dwell observing the |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself?

Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

Here, bhikkhus, a bhikkhu discerns a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion;’ discerns a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion;’ discerns a mind |with aversion::with hatred, with ill will [sadosa]| as ‘a mind with aversion;’ discerns a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as ‘a mind free from aversion;’ discerns a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind;’ discerns a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion;’ discerns a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind;’ discerns a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind;’ discerns an |exalted::grand [mahaggata]| mind as ‘an exalted mind;’ discerns a mind that is not exalted as ‘a mind that is not exalted;’ discerns an |inferior::surpassable [sauttara]| mind as ‘an inferior mind;’ discerns an unsurpassed mind as ‘an unsurpassed mind;’ discerns a |collected::composed, settled [samāhita]| mind as ‘a collected mind;’ discerns a |distracted::not composed [asamāhita]| mind as ‘a distracted mind;’ discerns a |liberated::freed [vimutta]| mind as ‘a liberated mind;’ discerns a mind that is not liberated as ‘a mind that is not liberated.’

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.

Thus, he dwells observing the mind in and of itself internally, or he dwells observing the mind in and of itself externally, or he dwells observing the mind in and of itself both internally and externally. He dwells observing the arising nature in the mind, or he dwells observing the vanishing nature in the mind, or he dwells observing both the arising and vanishing nature in the mind. Or else, mindfulness that ‘there is a mind’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

In this way, bhikkhus, a bhikkhu dwells observing the mind in and of itself.

Cittānupassanā niṭṭhitā.

The section on Observing the Mind is completed.

4. Observing the Mental Qualities

4.1. Observing the Mental Qualities with regard to the Hindrances

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves?

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

Here, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five hindrances?

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu discerns when there is |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]| present in him, ‘There is sensual desire in me,’ or when there is no sensual desire present, ‘There is no sensual desire in me,’ and he discerns how unarisen sensual desire can arise, how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future.

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.

He discerns when there is |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| present in him, ‘There is ill will in me,’ or when there is no ill will present, ‘There is no ill will in me,’ and he discerns how unarisen ill will can arise, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.

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.

He discerns when there is |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| present in him, ‘There is dullness and drowsiness in me,’ or when there is no dullness and drowsiness present, ‘There is no dullness and drowsiness in me,’ and he discerns how unarisen dullness and drowsiness can arise, how arisen dullness and drowsiness is abandoned, and how abandoned dullness and drowsiness do not arise again in the future.

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.

He discerns when there is |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]| present in him, ‘There is restlessness and worry in me,’ or when there is no restlessness and worry present, ‘There is no restlessness and worry in me,’ and he discerns how unarisen restlessness and worry can arise, how arisen restlessness and worry is abandoned, and how abandoned restlessness and worry do not arise again in the future.

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.

He knows when there is |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]| present in him, ‘There is doubt in me,’ or when there is no doubt present, ‘There is no doubt in me,’ and he knows how unarisen doubt can arise, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.

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.

Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ‘there are mental qualities’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

In this way, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances.

Nīvaraṇapabbaṁ niṭṭhitaṁ.

The section on the Hindrances is completed.

4.2. Observing the Mental Qualities with regard to the Aggregates

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self?

Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,

Here, bhikkhus, a bhikkhu understands: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is felt experience, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness;’

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.

In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self.

Khandhapabbaṁ niṭṭhitaṁ.

The section on the Aggregates is completed.

4.3. Observing the Mental Qualities with regard to the Sense Bases

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the six |internal and external::personal and other [ajjhattikabāhira]| sense bases. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves in the six internal and external sense bases?

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.

Here, bhikkhus, a bhikkhu discerns the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, and the |fetter::chain, bond, link, thing which binds [saṃyojana]| that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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.

He discerns the ear and |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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.

He discerns the nose and |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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.

He discerns the tongue and |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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.

He discerns the body and |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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.

He discerns the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the six sense bases.

Āyatanapabbaṁ niṭṭhitaṁ.

The section on the Sense Bases is completed.

4.4. Observing the Mental Qualities with regard to the Factors of Awakening

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the seven factors of awakening. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves in the seven factors of awakening?

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, when the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]| is present within, a bhikkhu discerns, ‘The awakening factor of mindfulness is present in me,’ or when the awakening factor of mindfulness is not present within, he discerns, ‘The awakening factor of mindfulness is not present in me.’ He also discerns how the unarisen awakening factor of mindfulness arises and how the arisen awakening factor of mindfulness reaches fulfillment through |cultivation::development, meditation [bhāvanā]|.

Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]| is present within, he discerns, ‘The awakening factor of investigation of states is present in me,’ or when the awakening factor of investigation of states is not present within, he discerns, ‘The awakening factor of investigation of states is not present in me.’ He also discerns how the unarisen awakening factor of investigation of states arises and how the arisen awakening factor of investigation of states reaches fulfillment through cultivation.

Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]| is present within, he discerns, ‘The awakening factor of energy is present in me,’ or when the awakening factor of energy is not present within, he discerns, ‘The awakening factor of energy is not present in me.’ He also discerns how the unarisen awakening factor of energy arises and how the arisen awakening factor of energy reaches fulfillment through cultivation.

Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| is present within, he discerns, ‘The awakening factor of joy is present in me,’ or when the awakening factor of joy is not present within, he discerns, ‘The awakening factor of joy is not present in me.’ He also discerns how the unarisen awakening factor of joy arises and how the arisen awakening factor of joy reaches fulfillment through cultivation.

Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]| is present within, he discerns, ‘The awakening factor of tranquility is present in me,’ or when the awakening factor of tranquility is not present within, he discerns, ‘The awakening factor of tranquility is not present in me.’ He also discerns how the unarisen awakening factor of tranquility arises and how the arisen awakening factor of tranquility reaches fulfillment through cultivation.

Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]| is present within, he discerns, ‘The awakening factor of collectedness is present in me,’ or when the awakening factor of collectedness is not present within, he discerns, ‘The awakening factor of collectedness is not present in me.’ He also discerns how the unarisen awakening factor of collectedness arises and how the arisen awakening factor of collectedness reaches fulfillment through cultivation.

Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

When the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]| is present within, he discerns, ‘The awakening factor of equanimity is present in me,’ or when the awakening factor of equanimity is not present within, he discerns, ‘The awakening factor of equanimity is not present in me.’ He also discerns how the unarisen awakening factor of equanimity arises and how the arisen awakening factor of equanimity reaches fulfillment through cultivation.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the seven factors of awakening.

Bojjhaṅgapabbaṁ niṭṭhitaṁ.

The section on the Factors of Awakening is completed.

4.5. Observing the Mental Qualities with regard to the Four Noble Truths

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the Four Noble Truths.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the Four Noble Truths? Here, bhikkhus, a bhikkhu discerns as it actually is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he discerns as it actually is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he discerns as it actually is, ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ and he discerns as it actually is, ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’

Paṭhamabhāṇavāro niṭṭhito.

The first recitation section is completed.

4.5.1. Exposition of the Truth of Suffering

Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?

And what, bhikkhus, is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.

|Birth::the coming into existence, appearance of the aggregates, obtaining of the sense bases [jāti]| is suffering, |aging::growing old, decrepitude, breaking of teeth, greying of hair, wrinkling of skin, decline of vitality, deterioration of the faculties [jarā]| is suffering, |death::the passing away, breaking up, disappearance from that order of beings, the laying down of the body [maraṇa]| is suffering, |sorrow::inner grieving, inward sorrowing [soka]|, lamentation, pain, distress, and |despair::tribulation, anguish [upāyāsa]| are suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering—in brief, the |five aggregates subject to clinging::the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañcupādānakkhandhā]| are suffering.

Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti.

And what, bhikkhus, is birth? Whatever birth, |coming into being::generating, production [sañjāti]|, |descent::entry into, appearance in [okkanti]|, |coming-to-be::becoming fully manifest [abhinibbatti]|, appearance of the aggregates, obtaining of the sense bases of those various beings in those various orders of beings—this, bhikkhus, is called birth.

Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā.

And what, bhikkhus, is aging? Whatever aging, |decrepitude::growing decrepit, feeble [jīraṇatā]|, |broken teeth::having broken or lost teeth [khaṇḍicca]|, |grey hair::having gone grey [pālicca]|, |wrinkling of skin::having wrinkled skin [valittacatā]|, decline of vitality, deterioration of the faculties of those various beings in those various orders of beings—this, bhikkhus, is called aging.

Katamañca, bhikkhave, maraṇaṁ? Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccati, bhikkhave, maraṇaṁ.

And what, bhikkhus, is death? Whatever |passing away::departing, deceasing [cuti]|, |falling away::disappearing from that state [cavanatā]|, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the body, |ending of the life faculty::cutting off of the vital force [jīvitindriyassupacchedo]|, of those various beings from those various orders of beings—this, bhikkhus, is called death.

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko.

And what, bhikkhus, is sorrow? Whatever sorrow, sorrowing, the state of being sorrowful, inner sorrow, deep inner sorrow of one affected by some |misfortune::loss, calamity [byasana]| or other, or stricken by some painful state or other—this, bhikkhus, is called sorrow.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo.

And what, bhikkhus, is |lamentation::wailing, crying out [parideva]|? Whatever wailing, lamenting, crying out, bemoaning, the state of wailing, the state of lamenting of one affected by some misfortune or other, or stricken by some painful state or other—this, bhikkhus, is called lamentation.

Katamañca, bhikkhave, dukkhaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ.

And what, bhikkhus, is pain? Whatever bodily pain, bodily |displeasure::unpleasantness [asāta]|, pain and displeasure born of bodily contact—this, bhikkhus, is called pain.

Katamañca, bhikkhave, domanassaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ.

And what, bhikkhus, is distress? Whatever mental pain, mental displeasure, pain and displeasure born of mental contact—this, bhikkhus, is called distress.

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso.

And what, bhikkhus, is despair? Whatever |anguish::tribulation [āyāsa]|, despair, the state of anguish, the state of despair of one affected by some misfortune or other, or stricken by some painful state or other—this, bhikkhus, is called despair.

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 saṅgati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.

And what, bhikkhus, is the suffering of association with the disliked? Here, whatever |unwanted::undesirable [aniṭṭha]|, |unpleasant::disagreeable [akanta]|, |unappealing::not endearing [amanāpa]| forms, sounds, odors, tastes, tangible objects, and mental objects one has; or whoever wishes one ill, wishes one harm, wishes one discomfort, wishes one no safety from bondage—whatever coming together, meeting, association, and mixing with them: this, bhikkhus, is called the suffering of association with the disliked.

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 asaṅgati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.

And what, bhikkhus, is the suffering of separation from the liked? Here, whatever wanted, pleasant, appealing forms, sounds, odors, tastes, tangible objects, and mental objects one has; or whoever wishes one well, wishes one benefit, wishes one comfort, wishes one safety from bondage—mother, father, brother, sister, friends, companions, or relatives—whatever non-coming together, non-meeting, non-association, and non-mixing with them: this, bhikkhus, is called the suffering of separation from the liked.

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. Maraṇadhammānaṁ, 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 sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.

And what, bhikkhus, is the suffering of not getting what one wants? In beings subject to birth, the wish arises: ‘Oh, may we not be subject to birth, may birth not come to us!’ But this cannot be attained by wishing—this too is the suffering of not getting what one wants. In beings subject to aging, the wish arises: ‘Oh, may we not be subject to aging, may aging not come to us!’ But this cannot be attained by wishing—this too is the suffering of not getting what one wants. In beings subject to |illness::disease, sickness [byādhi]|, the wish arises: ‘Oh, may we not be subject to illness, may illness not come to us!’ But this cannot be attained by wishing—this too is the suffering of not getting what one wants. In beings subject to death, the wish arises: ‘Oh, may we not be subject to death, may death not come to us!’ But this cannot be attained by wishing—this too is the suffering of not getting what one wants. In beings subject to sorrow, lamentation, pain, distress, and despair, the wish arises: ‘Oh, may we not be subject to sorrow, lamentation, pain, distress, and despair, may they not come to us!’ But this cannot be attained by wishing—this too is the suffering of not getting what one wants.

Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.

And what, bhikkhus, are the five aggregates subject to clinging that are, in brief, suffering? They are: the aggregate of form subject to clinging, the aggregate of felt experience subject to clinging, the aggregate of perception subject to clinging, the aggregate of intentional constructs subject to clinging, and the aggregate of consciousness subject to clinging. These, bhikkhus, are called, in brief, the five aggregates subject to clinging that are suffering.

Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.

This, bhikkhus, is called the noble truth of suffering.

4.5.2. Exposition of the Truth of the Arising of Suffering

Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?

And what, bhikkhus, is the noble truth of the arising of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

And where, bhikkhus, does this craving, when arising, arise? Where, when settling, does it settle? Whatever in the world appears |dear::lovely, attractive [piyarūpa]| and |agreeable::pleasant, gratifying [sātarūpa]|—here this craving, when arising, arises; here, when settling, it settles.

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.

And what in the world appears dear and agreeable? The eye in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles. The ear in the world... the nose in the world... the tongue in the world... the body in the world... the mind in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Forms in the world... sounds in the world... odors in the world... tastes in the world... tangible objects in the world... mental objects in the world appear dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

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.

Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Perception of forms in the world... perception of sounds in the world... perception of odors in the world... perception of tastes in the world... perception of tangible objects in the world... perception of mental objects in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

|Intention::volition, purposeful mental activity directed toward an object [sañcetanā]| regarding forms in the world... intention regarding sounds in the world... intention regarding odors in the world... intention regarding tastes in the world... intention regarding tangible objects in the world... intention regarding mental objects in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Craving for forms in the world... craving for sounds in the world... craving for odors in the world... craving for tastes in the world... craving for tangible objects in the world... craving for mental objects in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

|Thinking::directed thought, initial mental application toward an object [vitakka]| about forms in the world... thinking about sounds in the world... thinking about odors in the world... thinking about tastes in the world... thinking about tangible objects in the world... thinking about mental objects in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

|Examining::sustained thought, continued mental engagement with an object [vicāra]| of forms in the world... examining of sounds in the world... examining of odors in the world... examining of tastes in the world... examining of tangible objects in the world... examining of mental objects in the world appears dear and agreeable—here this craving, when arising, arises; here, when settling, it settles.

Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.

This, bhikkhus, is called the noble truth of the arising of suffering.

4.5.3. Exposition of the Truth of the End of Suffering

Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?

And what, bhikkhus, is the noble truth of the end of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

It is the |remainderless fading away and ending::complete dispassion and cessation without remainder [asesavirāganirodha]| of that very craving, the giving up, the |relinquishing::letting go, releasing [paṭinissagga]|, the release, the |non-attachment::absence of holding, non-reliance [anālaya]|.

Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

And where, bhikkhus, is this craving, when being abandoned, abandoned? Where, when ceasing, does it cease? Whatever in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases.

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.

And what in the world appears dear and agreeable? The eye in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases. The ear in the world... the nose in the world... the tongue in the world... the body in the world... the mind in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases.

Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Intention regarding forms in the world... intention regarding sounds in the world... intention regarding odors in the world... intention regarding tastes in the world... intention regarding tangible objects in the world... intention regarding mental objects in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases.

Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Thinking about forms in the world... thinking about sounds in the world... thinking about odors in the world... thinking about tastes in the world... thinking about tangible objects in the world... thinking about mental objects in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases.

Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Examining of forms in the world... examining of sounds in the world... examining of odors in the world... examining of tastes in the world... examining of tangible objects in the world... examining of mental objects in the world appears dear and agreeable—here this craving, when being abandoned, is abandoned; here, when ceasing, it ceases.

Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.

This, bhikkhus, is called the noble truth of the end of suffering.

4.5.4. Exposition of the Truth of the Way of Practice

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?

And what, bhikkhus, is the noble truth of the way of practice leading to the end of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

It is just this |Noble Eightfold Path::the middle way of practice discovered by the Buddha, consisting of eight factors leading to the ending of suffering [ariyo aṭṭhaṅgiko maggo]|, namely: |right view::correct understanding, seeing things as they actually are [sammādiṭṭhi]|, |right intention::correct resolve, right thought [sammāsaṅkappa]|, |right speech::correct speech, abstaining from false, divisive, harsh, and idle speech [sammāvācā]|, |right action::correct conduct, abstaining from killing, stealing, and sexual misconduct [sammākammanta]|, |right livelihood::correct way of earning a living, avoiding harmful trades [sammāājīva]|, |right effort::correct exertion, energizing the mind toward wholesome states [sammāvāyāma]|, |right mindfulness::correct presence, establishing awareness on the four foundations [sammāsati]|, and |right collectedness::correct unification of mind, mental composure through the jhānas [sammāsamādhi]|.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.

And what, bhikkhus, is right view? Whatever knowledge of suffering, knowledge of the arising of suffering, knowledge of the end of suffering, knowledge of the way of practice leading to the end of suffering—this, bhikkhus, is called right view.

Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.

Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Ayaṁ vuccati, bhikkhave, sammāvācā.

And what, bhikkhus, is right speech? Abstaining from |false speech::lying, deliberate untruth [musāvāda]|, abstaining from |divisive speech::tale-bearing, speech that creates discord [pisuṇā vācā]|, abstaining from |harsh speech::abusive, hurtful language [pharusā vācā]|, abstaining from |idle chatter::pointless, frivolous talk [samphappalāpa]|—this, bhikkhus, is called right speech.

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

And what, bhikkhus, is right action? Abstaining from |killing living beings::destruction of life [pāṇātipāta]|, abstaining from |taking what is not given::stealing, theft [adinnādāna]|, abstaining from |sexual misconduct::wrong conduct in sensual pleasures [kāmesumicchācāra]|—this, bhikkhus, is called right action.

Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo.

And what, bhikkhus, is right livelihood? Here, bhikkhus, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. This, bhikkhus, is called right livelihood.

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.

And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states, he makes effort, arouses energy, applies his mind, and strives; he generates desire for the abandoning of arisen evil unwholesome states, he makes effort, arouses energy, applies his mind, and strives; he generates desire for the arising of unarisen wholesome states, he makes effort, arouses energy, applies his mind, and strives; he generates desire for the continuation, non-confusion, increase, fullness, development, and fulfillment of arisen wholesome states, he makes effort, arouses energy, applies his mind, and strives. This, bhikkhus, is called right effort.

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.

And what, bhikkhus, is right mindfulness? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the felt experience in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the mind in and of itself, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world; he dwells observing the mental qualities in and of themselves, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. This, bhikkhus, is called right mindfulness.

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 atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi.

And what, bhikkhus, is right collectedness? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the |first jhāna::the first meditative absorption, characterized by applied thought, sustained thought, and the joy and pleasure born of seclusion [paṭhamaṁ jhānaṁ]|, which has |thinking::applied thought, directing the mind to an object [vitakka]| and |examining::sustained thought, continued mental engagement [vicāra]|, with joy and pleasure born of seclusion. With the |stilling::subsiding, calming [vūpasama]| of thinking and examining, he enters and dwells in the |second jhāna::the second meditative absorption, characterized by inner confidence and unification of mind, free from thinking and examining, with joy and pleasure born of collectedness [dutiyaṁ jhānaṁ]|, which has inner confidence and |unification::singleness, one-pointedness [ekodibhāva]| of mind, is without thinking and examining, and has joy and pleasure born of collectedness. With the fading away of joy, he dwells |equanimous::with balanced observation [upekkhako]|, |mindful::with awareness, presence of mind [sato]| and clearly aware, and experiences pleasure with the body; he enters and dwells in the |third jhāna::the third meditative absorption of which the noble ones declare ‘one who is equanimous and mindful dwells in pleasure’ [tatiyaṁ jhānaṁ]|, of which the noble ones declare, ‘One who is equanimous and mindful dwells in pleasure.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and distress, he enters and dwells in the |fourth jhāna::the fourth meditative absorption, characterized by neither-pain-nor-pleasure and the purity of mindfulness due to equanimity [catutthaṁ jhānaṁ]|, which has neither pain nor pleasure and has |purity of mindfulness due to equanimity::the complete purification of awareness through balanced observation [upekkhāsatipārisuddhi]|. This, bhikkhus, is called right collectedness.

Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

This, bhikkhus, is called the noble truth of the way of practice leading to the end of suffering.

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 catūsu ariyasaccesu.

In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the Four Noble Truths.

Saccapabbaṁ niṭṭhitaṁ.

The section on the Four Noble Truths is completed.

Dhammānupassanā niṭṭhitā.

The Observations of the Mental Qualities are completed.

Conclusion

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

Indeed, bhikkhus, if anyone should develop these four establishments of mindfulness in such a way for seven years, one of two fruits can be expected: either |final knowledge [of the complete wearing away of the taints]::spiritual insight; full awakening [aññā]| here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters are permanently dropped [anāgāmitā]|.

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 pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. 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 pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.

Let alone seven years, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for six years... five years... four years... three years... two years... one year... Let alone one year, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning. Let alone seven months, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for six months... five months... four months... three months... two months... one month... half a month... Let alone half a month, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for one week, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning.”

Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

‘This is the direct way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the subsiding of discomfort and distress, for the attainment of the right path, for the realization of Nibbāna, namely the four establishments of mindfulness.’ Thus was it said, and in relation to this was it said.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.