Maha Satipatthana

Maha Satipatthana
Kayanupassana Anapana Pubba.
Contemplation of Body on Mindfulness of Breathing.
        Kathanca pana bhikkhave bhikkhu kaye kayanupasi viharati.
Idhabhikkhave bhikkhu aranna gatova sunnagara-gatova nisidati pallenkam abhujitva ujum kayam panidhaya parimukham satim
upatthapetva.
Bhikkhu! How does the bhikkhu dwell on contemplation of the body as body? In this dispenatioin the
bhikkhu goes to a forest or to the front of a tree or to a s~i~a yj~lace, seats himself keeping his body erect folding his legs crosswise and concentrating his mind on the object of meditaion (i,e., inhaling and exhaling).
So satawva assajiti, satova passassati
Dighamva assasanto Digham assasamiti pajanati
Dighamva passasanto Digham pssasamiti pajanati
Rasamva assasanto Rassam assasamiti pajanati
Rassamva pssasanto Rassam pssasamiti pajanaiti.
Sabba-kaya patisamvedi assasasamiti sikkhati
sabba-kaya patisamvedi passasamiti    sikkhati.
Passambhayam kaya sankharam assasasamiti sikkhati.
Passambhayam kaya-samkharam passasasamiti sikkhati.
The mindfully the bhikkhu breathes out and mindfully he breathes in. While breathing out a long exhalation he knows that he breathes out a long exhalation while breathing in a lon4nh~alation he knows that he bresthes in a long in~alation. While breathing out a short exhalation he knows that he breathes out a short exhalation.
~e breathing in a short inhalation he knows that he breathes in a
short in~~ation.
Being mindful of the whole Qath of exi~ng (i.e~, the beginning, the middle and the endof the exh~ling ) he trains himself on the practi~ exhaling.Being i~dfiil of the whole breath of inhaling,
(i.e., the beginning, the middle and end of in~elmg) he trains himself on the practice of inhaling. Hard exhaling due to hard breathing out is reple~ced by soft exhaling through soft breathing out and hard inhaling due to hard breathing out and hard inhaling due to hard breathing in is replaced by soft inhali~i~o~~li
soft breathing in.
Seyyatha pi bhikkhave dakkho
bhamakare va bhamakarantevasi va
digham va ,anchanto digham asahammiti pajanati.
rasam va ,anchanto rasam asahammiti pajanati.
evame vakho bhikkhave bhikku
Dighamva assasanto Digham assasamiti pajanati
Dighamva passasanto Digham pssasamiti pajanati
Rasamva assasanto Rassam assasamiti pajanati
Rassamva pssasanto Rassam pssasamiti pajanaiti.
evamekopho bhikkhave
Dighamva assasanto Digham assasamiti pajanati
Dighamva passasanto Digham pssasamiti pajanati
Rasamva assasanto Rassam assasamiti pajanati
Rassamva pssasanto Rassam pssasamiti pajanaiti.
Just as a skilll turner or turner’s apprentice,who knows/wh½n giving a long pull (to the string of his lathe) that he is giving a long pull (to the string of his lathe), and also k~ows, when giving a short pull, that he is giving a short pull, ~h~e bhikkiiu engaged on the pratice ofanapana sati (mindfiihiess of breathing), know;ivhen breathing out a long exhalation that he is breathing out a long exhalation and knows when breathing in a long inhalation that he is breathing in a long inhalation. He also knows when breathing out a short exhalation that he is breathing out a short exhalation and knows when breathing in a slioti~alation
that he is breathing in a short inhalation.
Being mindfiil of the whole breath of exhalig (i.e. the beginning~ Th~iddle and the end of exhaling), he trains himself on the~ Thus, the bhikkliu dwells on contemplation of the body internally as body of(his own) exhalation and inhalation; or he dwells on contemplation of the body externally as body of (other’s) exhalation and inhalation; or he dwells on contemplation of the body internally and externally as body of (his own) exhalation and inhalation as well as of (other’s) exhalation and inhalation.
He also dwells on contemplation of the arising of the cause of exhalation and inhalation, or he dwells on contemplation of the cessation of the cause of exhalation and inhalation, or he dwells on contemplation of arising and cessation of the cause of
exhalation and inhalation.
Atthi kayo tiva pannassa sati paccupatthita hoti yavadeva
nanamattaya. Anite ~ viharati na ca kinci loke upadiyati. Evam pi kilo bhikkhave bhikkhu kaye kayanupassi vikarati.
Thus, the bhikkhu establi6½hes rnindfiilness on_exh~ation and ~ he dwells on contemplation o~ the body (kaya),
which means exhalstion and inhalation,without having any affachment in the form of tanha (craving) and diffhi (wrong view) to the world of upad~~akkilandha, also called nam~aC~r five groups of (1) rupa (corporeality), (2) vedana (feeling or sensation), (3) sanna (perception) (4) sam~ara (mental formations), and (5) vimiana
(consciousness).
Kayanupassana Ereyapatha Pubba
Contemplation Body on Mindfulness of Posture
 Pima ca p~am ~  ave bhikkhu gacchanto va ~h~niiti pajan~iti thito va Thito fl]hiti pajanati nisinno va Nisinno nihiti pajanati sayano va Sayano mhiti pajanati. Yatha yatha va pan~ssa kayo panihito hoti tatha tatha nam pajanati.
Then again, Bhikhus, when walking, the bhikh~ows that he is walking or he walks mindfii~~#when standing he knowsthat he is standing, or he stands niindfiilly ; when standing he knows that he is standing. or he stands mindfiilly; when sitting he knows that he is sitting, or he sits mindfiilly; when lying down he kilows that he is lying down, or he lies down niindfiilly; or whatever posture he adopts he knows that he does so rnindfiilly
Kayanupassana Sampajana Pubba
Contemplation of Body on Mindfulness
with clear comprehension.
    Pwia ca param blijiddiave bhikkhu abhikkante patikkante sampaja~a- kari hoti. Alokite vilokite sanipaja~a-kari hoti. Samm~~jite pasarite sa~a~ia-Kfl hQp. Samn~injite pasarite Sampajan~karil#;San ~iti-patta-civara-dharan~ampajana-kari hoti. Asite pite kilayite sanipajana-kari hoti.  Ucca~a-passava ~a3mma sampajana
kari hoti. Gate thite n4sinne sutte jagarite bhasite turhi-bhave
sampajana-karihoti.
Then again, Bhikkhus, when he goes forward or comes backward, the bhikkhu knows with clear comprehension that he goes
forward or comes backward; when he looks forward or looks back-ward he know~h clear comprehension that he looks forward or looks backward; when he bends his body or stretches his body he knows with clear comprehension that he bends his body or stretches his body; when he wears his robes or carries his bowl, he knows with clear comprehension that he wears his robes or carries his bowl; when he eats, dirnks, tastes or licks etc., he knows with clear comprehension that he eats, drinks, tastes or likes etc, when he passes urine or discharges exerement, he knows with clear compreh~nsipn that he passes urine or discharges excrement; when he walks, stands, sits, sleeps, wakes up, or keeps, silent, he knows with clear comprehension that he walks, stands, sits, sleeps,
wakes,up or keeps silent, etc., etc.
Kayanupassana Patikula- Manasikarapubba
Contemplation of Body on Mindfulness of Impurities.
Puna ca param bhikkhave bhikkhu imam eva kayam uddham padatala adhokesa-matthaka taca-pariyaiitam puram nanappakarassa asucin~ccvekkilati:- Atthi imasmim kaye kesa loma nakila danta tacomamsam naharu atthi atthi-minja vakkam hadayam yakan~~
ma~~m pihakam pappha sam antam anta-guliam udariyam karisam pittam seniham pubbo lohitam sedo medo assuvasa kilelo singhanika lasika
muttan ti.
Bhikkhus! Then again, the bhikkha contemplates (with niidfiilness) on this very body from sole of the foot up ward and from top of the hairs downward, with skin stretched over it and filled with manifold impurities, as follows;- “This one-fathom-long body has hairs of the head, nails, teeth skin, flesh, sinews, liver, rnidrif{
spleen, lungs, intestines, mesentery, gorge, faeces, bile, phlegm, pus blood, sweat, fat, tears, grease, saliva, nasal, mucus, syno
vial fluid or oil ofjoints, urine.
Seyyatha pi bhikkhave ubh~~¼ikha mutoli pura nana-vihitassa di~n~assa seyyathidam saliliam vihinam mugaganam ma sanam tilanam tandulanam tam enam cakkhuma puriso muncitva paccavekklieyya; ‘me sali ime vihi ime mugga ime masa ime tila ime tandula ti-evam eva kilo bhikkhave bhikku imam eva kayam uddham
padatala adho kesa-matthaka taca- pariyantampuramnanappakarassa asucino paccavekkilati Atthi imasmim kay~esa loin~i nakila dei~~A.
etc., etc.
Bhikkhus! just as if there were a double-mouthed provision bag flill ofvarious kinds of grain such as hill paddy, ordinary paddy, green, gram, cow peas, sesamu} husked rice etc., and a man of good eye-sight baving opened that bag, were to take stock of the contents as follows; This is hill paddy, this is paddy, this is green gram, this cow pea, this sesamum, this husked rice,” Just so, Bhikkilus! this bhikkhu contemplates on this very body from the sole of the foot upward and from the top of the head hairs downward, with the skin stretched over it, and filled with man~Afold in purities viz., “This one-fathom-long body has hairs of the
head, etc..., etc.,”
Kayanupassana Dhatu Manasikara Pubba
Contemplation of Body on Mindfulness of Elements.
 Puna ca param bhikhave bhikkh~ Imam eva ka>am y~hathitam dhatuso paccavekkhati Atthi imasmirn kaye pathavi-dhatu apo-dhatu tejo-
dhatuva>o-dh~uti.
Then again, Bhikkiius!the bhikkilu contemplates on this very body as it is or as it exists, by way of matarial elements such as element of earth, i.e, element of extension; element of water i.e, element ofcohesion or liquidity element of fire i,e., element of kenetic energy; the element of wind, i.e., the element of motion
or support etc
Seyyathapi bhikkhave dakkho go-gh~itako va gogh~itakanteva~i
Lva gavimvadhitva catummahapathe bilaso pativibhajitva nisinno assa,e~m evak1~~~ bhikkhave~ikkilu imam eva kayam yatha- thitam yatha-panihitam dhatuso paccavekkilati; Atthi imasmim kaya patha vi- di~at~ apo-dhatu tejo-dh~u vatu va>o-dha~~L~~ I
Bhikklius! just as if a clever cow-butcher or his apprentice, having slaughtered a cow and cut it up into pieces, should be sitting at the junction of four highways, the bhikkliu contemplates on this very body as it stands or as it exists, by way of the material element such as earth, water, fire, wind so on.
Kayanupassana Navasivathi-kaya pubba
Contemplation of Body on Mindfulness of
Cemetery by nineways.    
ca param bhikkiiave bhikkhu seyyatha pi pass((ey¾ sariram sivathikaya chadditam ekahamatam va dvihamatam Va tihamatam va uddhum~akam vinilakam vipubbakaj~tam so imam eva ka>am upassarnhar~i; Ayam pi kilo kayo evam-dhammo evam bhavi etam anatito ti.    -
Then again, B~us, the bhikh~ ss~a½eaid body swollen, blue in colour and festering, thrown into the charnel ground, one two
or three days before.He then contemplates on his own body thus “My body which is like this dead body, is also subject to sweeling,
fester- ½ing, etc., etc.,
Puna ca param bhikknave bhikkliu seyyatha pi
sariram sivathika>a chadditam kakehi Va kilajjama~am knlal~Aii va kilajjamanam gijjhehi va kilajjama~am supa~ehi va kilajjamanam sigMehi va kilajjamanam vividhehi va pa~aka-j~ehi kilajjamanam so imam eva ka>am upassniharati; Ayam pi kilo kayo evamdhammo evam-
bhavi etam anatito ti.
Then again, Bhikkhus, the bhikkhu sees a dead body eaten by crows or hawks, or vaftures, dogs, or jackal, or by different kinds of worms, and he contemplates on his own body “My body is, like this dead body, subject to being eatan by crows, hawks, vultures, dogs, or jackals, or by different kinds of worms, etc.
Puna ca param bhikkilave bliikkiiu seyyatha pi passeyya sariram sivathikaya chadditam atthi-sanikilalikam sa-mamsa-lohitam naharu sambandham, so inam eva kayam upassniharati; Ayam pi kilo kayo
evam-dhammo evam-bhavi evamanatito ti.
Then again, ~ sees a de~ body throw into the charnel grornd.this body is one reduced to a skelatan with some fleeh and blood ca it. So the bhikkhu contemplates on his own body as one that has been reduced to a skelctan with some fleeh and blood on it.
Puna ca paran Bliikkliave b~ikkhu sayyatha pi passeya n~~riram sivathikaya~dditam atthi- ~~ikam ~ ~ so imam eva kayam
Aym pi kilo ka~o evam-dhammo evam-bhavi evai~-~iiatito ti. bbikkhu
sees a de~d
Then again, bhikkilus, the    body thi o~vn in the charnal ground. This body has bee~duced to a ~keletan, bl~ be~meared, witIi~outfle~h, and he co~e~tes on his own body thus; 1’My i~~dy is, just like this body, subject to being reduced to a skeletan,bl~d beanyired,
without flesh.
PunQca param Bhikkilave bhikkilu sayyatha pi passeyya sariram ~
sivathikaya chadditam ~n~haru ~ so imam eva kayam upasan~harati; Ayam pi kilo ka>o evam-dhammo evam h~ ½an~~~~tiTh¾i.   ~k’~4vi  ~
Then again, Bhikkiius, the bhikkilu sees a dei~y thrown in
the charnal ground. This body has been reduced to a skeletan without flesh and blood. The bhikkilu contemplates on his body thus; “My  body is, just like this dead body, subject to being reduced to a skeletan without fle~ and ~
Puna ca param Bhikkilave bhikkhu seyyatha pi passeyya zarirom siw~hikaya sadditam 4ttikan~ ap~~ta sambandham. dia~vidisasu vikkhittani       hatthatthikam annena padatthi annona hatthatthikam annons katatthikam annena pitthi- kantakam amoena ~ai~a-kata~so imam eva kayam upai~iamliarati Ayam pi kilo kayo evam-dhammo
evam-bhavi etam anatito ti.
Then again, bhikkilus, the bhlkkilu sees a dead thrown in the charnel ground. This dead body has bean reduced to disconnected bones, scattered in all directions, i,e., a bone ofthe hand here, a bone of the foot there, a shin bone, a tliigh bone, the peMs, spine, skull, so on. Thus, the bhikkilu cont~mplates on his own body “My body is like this dead body subject to being reduced to     
disconn~cted   bones, seattered all over the places.
Puna ca param bhikkiiave bhikkil~seyyatha pi pass~~ai sariram sivathikaya- cha ddit am atthikani set ani sankhavannupanibhani, s(~liiiam eva kayaihpasa~rnharati; “Ayam pi kilo kayo evamdhammo
evam bhavi evam anatito ti.
Then again, Bhikkilus, the bhikkhu sees a dead body thrown  k in the charnel ground. This dead body has been reduced to bleached
bones of conch like colour. The bhikkhu contemplates on his own
body; ‘My body isjust like this dead body ~iject to being reduced
to bleached bones of conch colour.
Puna ca param bhikkilave bhikh#seyyatha pi passeyya sariram sivathikaya-sadditam atthikani punjakitani terovassikani, so imam eva 4ayam upasaniharati; Ayam pi kilo ka>o evam-dhammo evambhavi
evam anatito ti.
The again, Bhikklius, the bhikkilu sees a dead body thrown in the charnel ground. This dead body has been reduced to bones and
Ci~ig in a h~ap for more than    years; He cont6ii~~½at~~on his
own body; “My body is just like this dead body subject to being reduced to bones and lying in a heap for more than three years
Puna ca param bhikkilave bhikkilu sayyatha pi passeyya sariram sivathikaya chadditam atthikani putini cunnaka-jatani so imam eva kayam upasamliarati Ayam pi kilo ka>o evam-dhamma evam-bhavi evam
anatito ti.
Then again, Bhikkilus, the bhikkilu sees a dead body thrown in the charnel ground. This dead body has been reduced to the bones that have gone rotten and become dusts. He contemplates on his own body;”My body isjust like this dead body subject to being reduced to bones, gotting rotten and becomig dusts<>~~~
lt~ 4jhattam va ka~o ka~a-nupassi~i viharati bahiddha va ka~a ka~a-nupassi ~ va kaye kayanupassi viharati. ~am~u~~ya- dhammanup assi va’~ ~a~mim viharati vaya- dhammanupassi va kayasmim viliarati samudaya vaya-dhammanu passi va kayasmim viharati samudaya vaya- dhamrnanupassi va kayasmim viharati. Atthi kayo ti va ~ hoti yavad eva nana-mattaya. Anissito ca viharati na ca kinci loke upadayati. Ev~ pi kilo bhikk~ave bhikkilWkaye kayanupassi viharati.
Thus, the bhikkilu dwells on contemplation of the body as bodyilnikrnally or externally, or both internally and externally,(that is the bhikkhu dwells on contemplation of his own (inteiThal) body or the (external) de~d body, or both the internal and external bodies.) He also dwells on contemplation of
arising and dissolution of the body.
Now, the bhikkilu establishes n~dfiihiess on contemplation ~ of the body as i~ody without ~aving any attach~n$in the form of tanha (craving) and ditthit (wrong view) is the world of upadanakkilandha, that is rupa (corporeality), vedan~ (t~eling), ~nna ~ erception) sankliara (mental formations) and vinnana (consciousness).
“Vedananupassana”
Kathan ca pana bhikkhave bhikkilu vedanasu vedana~upassi viharati.Idha bhikkilaye’bhikkilu sukilan~~edanam vediyamano sukilam ~ pajanati. l(dukkham       vedanam ukkilama    vedanam vediyamiti pajan~~sukilamvedan~i vediyamano    sukilamvedanam yamiti pajanati.~ Nirarnisam dukkil~a~~sm vediyamiti pajanati.Nirarnisam va dukkilam vedanam vediyamano Niran~sam dukkham vedanam vedanam vediya~ti paianati ~ama~~     vedanamvediyama~o ~amisa~ih>   ~sukilam vedanam vediyarniti pajaneti. Nireniramisam va adukkilam asukilam vedanam vediyamano Niramisam ~dukkham      
vedanam vediyamiti pajan~i.
Bhikkhus! How does the bhikkilu dwell on contemplation of vedana
(feeling) as vedana?
Bhikklius! In this dispensation, when the bhikkilu experiences a ple~sant feeling he knows that he experiences a pleasant feeling; when he experiences a painflil feeling, he knows that he experiences a painflil feeling when he experiences a neitherpleasant-nor painflil feeling, he knows that he experiences a neither-pleasant-nor-painfiil feeling; when he experi6~nces~ pleasant worldly feeling, he known that he experi~ii~~aple~sant worldly feeling when he experii~~~ a pleasant spiritual feeling, he knows that experiences a pleasant spiritual feeling; when he~ experiences a painflil worldly feeling, he knows that he ~ painflil worldly feeling; when he experiences a
painflil spiritual feeling, he knows that he experi~ecs a Cpahifiil spiritual feeling; when he experi~nces a worldly feeling, he knows that he experi£n a pleasant-norpainflil worldly feeling; when he experiences a neither-pleasant-neither-pleasant-nor-painfiil spiritual feeling he knows that he experiences a nei
ther-pleasant-nor painflil ~j)iritua ~
ajjhattam va vadanas~¼½da~anupassi vili~a½ibahiddha va vedanasu vedananup assi viharati ajjhatteb~hiddha’ Cv~ vedanasu
vedana~upassi viharati. samudaya- dhammenupassi va vedanasu viharati, vaya-dhammanupassi{a vedanas+iiierati samudaya-vayadhamnia nupassi va vedanasu viharati. Atthi vedana ti va pan assa
oti yavad eva nanamatta~a. Anissito ca viharatina ca kinci loke upadiyati. Even pi kilo bhikkiiave bhikkilu vedana~~
vadananupassi viharati.   
Thus, the bhikkilu dwells on contemplation of feeling as feeling internally, or he dwells on contemplation of feeling as feeling externally, or he dwells on contemplation of feeling as feeling internally and exteally, or he dwells on contemplation of feeling as feeling internally and externally, or he dwells on contemplation of the arising of feeling, or he dwells on contemplation of the cessationof feeling, or he dwells on contemplation of arising
and cessation of feeling.
Now,the bhikkhu establishes mindfiilness on contemplation of feeling as feeling, having no aff achment in the form of tanha and ditthi in the world ofupadanakkliandha, that is the world addicted to the consituent psycho-physical groups of     .This is how the bhikkiiu dwells mindfiilness in contemplation of feeling as feeling.
Cittanupassana (Contemplation of Consciousness)
Kathan ca~bhil~ihave bhikkhu citte cfttanupassi viharati? Idha bhikkiiave bhikkhu.Saragamva c~~tam saragam cittan ti pajanativitaragamva ciffam vitaragam ~ Sadosam va cittam ~  . ~ ~tin~i~n~iw ~tadosam va ciff am    pajan~iti ViWdo~am va ciff am vitamohom cittan ti pajan~iti Sarnkiiittam va cittam samhhittam cittan ti pajan~i(ikkiiittam va ciff am vikidilif am cittan ti paja~~iti Mahaggatam va ciff am amahaggatam cittanti pajan~iti Amahaggatam va ciff am amahaggatam cittanti pajan~i
Bhikkhus! How does the bhikkliu dwell on contemplation of con
sciousness as consciousness?
Blijkkiius! In this dispensation the bhikkliu knows when consciousness is accompanied by rag~ (passion that it is accompanied
‘by rag~; he knows when it is not accompanied by rage that it 45 not,he knows when consciousness is accompanied by dosa (hate) that it is accompanied by dosa he knows when it is not accompanied by dasa that it is not, he knows when consciousness is accompanied by moha (delusion) that it is accompanied by moha; he knows when it is not accompanied by moha,that it is not; he knows when consciousness is accompanied by sarnkhitta (shrunken state) that it is accompanied by samhhitta (shrunken state); he knows when consciousness is not accompanied by sanikilitta it is not; he knows when consciousness is accompanied by vikhitta (distraction) that it is accompanied by vikhitta (distraction); he knows when consciousness is not accompanied by vikhitta (distraction); that it is not; he knows when consciousness is accompanied by mahaggata (developed state), that it is accompanied by mahaggata (developed state), he knows when consciousness is not accompanied by mahggata, that it is not, he knows when consciousness is accompanied by, sa-uttara citta (tran~ndental state) that it is accompanied by sa-utt~ara citta;when it is not accompanied by sa-uttara citta, that it is not; when consciousness is accompanied by anuttara citta (untranscendental state),that it is accompanied by anuttara citta; when ~ is not accompanied by anuttara citta, that it is not; he know#hen consciousness is accompanied by samahita citta (concentreted state) that it is accompanied by samahit~ citta (concentrated state); he knows when it is not accompanied by ~ samshita citta, that it is not; he knows when ~nsciousness is accompanied by asamahita citta (unconcentrared state), that it is accompanied by asamahita citta; he knows when consciousness is not accompanied by asamahita citta, that it is not; knows when consciousness is accompanied by vimutta citta (liberated state) that it is accompanied by vimutta citta (liberated state); when it is not accompanied by vimutta citta, he knows that it is not; lie knows when conciousness is accompanied by avimutta citta, (non-liberated state) that it is accompanied by avimutta citta (nan-liberated state); he knows when consciousness is not accom
panied by avimutta citta, that it is not.
Iti ajjhattam va citt>itta-nupassi viharati, bahiddha vacitte cittanupassi viharati. Samudaya-dhammanupassi va cittasmim viharati, vaya-dhammanupassi va cittasmim viharati, samuda-vayadhamma-nupassi va cittasmini viharati. Atthi cittam ti va pan’assa sati paccupatthita hoti yava~~va n~i~ttaya patissati-mattaya. Anissito caviharati na ca kinciloke upadiyati. Evam pi kilo bhikkhave
bhikkhu citta cittanupassi viharati.
Thus, the bhikkhu establishes mindfiilness on consciousness ~ there of for developing his niind and liberating it from the bondage of tanha (craving) and dii~i~~~ong view) inherent in the world of upadanakidiandlia, i.e., the world addicted to the proc½ss ofp~ycho-physical phenomena of anicca, dukidia and anatta.This is how the bhikkhu dwells on rnindfiiliiess in contemplation of consciousness as Thus the bhikkhu dwells on contemplation of consciousness internally, (that is his w~ consciousness) accompanied by rag~~assion), or he dwells on contemplation of consciousness as consciousness externally; (that is others consciousness) accompanied by raga (passion), or he dwells on contemplation of consciousness as consciousness internally and externally, (that is his own consciousness as well as others’). He dwells on contemplation of the arising ofconsciousness or he dwells on contemplation of the cessation of consciousness, or he dwells on contemplation of the arising and cessation of consciousness as well as
the causes such as avijja, tanha, ai~<na~-rupa, etc.
Dhammanupassana Nivaranapubba
Contemplation of Mental Objects on Mindfulness of Hindrances.
13. Kat~a ib’hikkhave bhikkhu dhamme su dhaminanupassi viharati?
Idha bhikkilave bhikkiiu dhammesu dhammanupassi viharati pancasu nivaranesu.Kathan ca~ bhikkhave bhikkhu dhammesu dhammanupassi
viharati pancasu nivaranesti?    CLIdha bhikkhave bhikkhu santam v~jjhattam kamacchandam Atthi me ajjhattam kamacehando it pajan~i, asdiffltamv~La ajjhattam kamacchandam N’atthi me ajjhattam k~    kamacehando ti    pajanati. Yatha ca anuppannassa kamacchandassa uppado hotitan pajanati, yatha ca anuppannassa kamacchandassa pahanam hoti tan ca pajanati, yatha ca pahinsassa kamacchandassa
ayatimanuppado hoti tan ca pajanati.
Then again, Bhikkiius! How does the bliikkilu dwell o~ contemplation of mental objects as mental objects or nafli+~~~4i~io-physical
phenomena)?
Bhikkhu! In this dispensation the bhikkhu dwells on contemplation of mental objects as objects ofthe five nivaranas (hindrances).
How does he do se, Bhikkiius?
Bliikkhus! In this dispensation, the bhikkiiu knows when a sense desire arises in him that a sense desire arises, he knows when a ~ense desire does not arise, that a sense desire does not &rise’ he know~~ when the sense desire that has not yet ar~e~isarism~ he knows when the sense desire that has ar~is dispelled; he knows when the sense desire that has been dispelled is not arising again
in the fliture.
Santam va ajjhattam vyapadam Atthi me ajj~attain vyapado it pajanati, asantam Va ajjhattam vyapadam N’atthi me ajjhattam vya~ado ti pajanati. Yattha ca anuppannassa vyapadassa uppado hoti tan ca pajanati, yatha ca uppannassa vyapadassa pahanam hoti tan ca
paj~at<y~atha ca pahinassa vyapa~assa a>atim anupado hoti tan ca
pajanati.
He knows when anger or hate arises in him, that anger or hate arises; he knows when anger or hate does not arise, that it does not arise; he knows when the anger that has not yet arisen is arising; he knows that when the anger that has arisen is dispelled; he knows that when the anger that has been dispelled is
not arising again in the filture.
Santam va ajjhattam thina-rniddham Atthi me ajjhattam thinamiddham ti paja~a ti, asantam va ajjhattam thina-rniddham N’atthi me ajjhattam thina-middha~i ti pajanati. Yatha ca anuppannassa thina-middliassa uppado hoti tan ca pajanati, yatha ca uppanassa thinamiddliassa pahanam hoti tan ca pajan~iti, yatha ca pahinassa thinamiddhassa ayatim anuppado hoti tan ca pajanati.
He knows when sloth and torpor arise in him that sloth and torpor arise in him; he knows when sloth and torpor do not arise, that sloth and torpor do not arise; he knows that when the sloth and torpor that have not yet arisen, are arising; he knows that when the sloth and torpor that have arisen, are dispelled; he knows that when the sloth and torpor that have been dispelled are not
arising again in the fliture.
Santamva ajjhattam uddhacca-kukkuccaam Atthi me ajjhattam uddhacca-kukkuccan ti pajanati, asantam va a~hat-tam uadhaccakukknccam ‘N’atthi me ajjhattam uddhacca-kukknccan ti paja~ati. Yatha ca anuppannassa uddhacca-knkkuccassa pahanam hoti tan ca pajanati, yatha ca pahinassa uddhacca-kukkuccassa ayatirn anuppado hoti tan
capajanati.g  leL)
He knows when distraction and worry (agitation and
arise, that distraction and worry arise in him; he knows when distraction and worry do not arise in him, that distraction and worry do not arise; he knows that when the distraction and worry that have not arisen, are arising; he knows that when the distraction and worry that have arisen, are dispelled; and he knows that when the distraction and worry that have been dispelled, are not
arising again in the future.
Santam va ajjhattam vicikiccham ‘Atthi me ajjhattam vicikiccha ti pajanati, asantam va ajjhattam vicikiccham ‘N’atthi me ajjhattam vicikiccha ti pajanati. Yatha ca anuppannaya vicikicchaya uppado hoti tan ca paja~ati, yatha ca uppanna~a vicikicchaya pahanam hoti tan ca pajanati, yatha ca pahinaya vicikicchaya ayatim anuppado
hoti tanca pajanati.
He knows when doubt arises in himthat doubt arises in him; he knows when doubt does not arise in him that dounbt does not arise in him; he knows that when the doubt that has arisen is dispelled; and he knows that when the doubt that has been dispelled, is not
arising again in the future.
Iti ajjhattam va dhammesu dhammanupassi viharati, bahiddha va dhammes~dhammanup a ssi viharati, ajjhatta-b ahiddha va Ahammesu dha~anup assi viharati. Samudaya- dhammanup assi v~~amniesu viharati, vaya-dhanimanupassi va dhanimesu viharati, samudaya-vaya-dhammanupassi va dhammesu viharati. Atthi dhamm~i va pan’assa sati paccupatthita hoti yavadeva nanamattaya patissati-mattaya. Anissito ca viharati na ca kinci loke upadiyati. Evam pi kilo bhikkhave bhikkhu dhamniesu dhammanupassi viharati pancasu
nivaranesu.
Thus, he dwells on contemplation of mental objects as mental objects of five hindrances internally, or he dwells on contemplation of mental object as mental objects of five hindrances externally; or he dwells on contemplation of mental objects as mental objects of lii~~~frances mternally and ~ternally He dwells on contemplation of arising of mental objects of hindrances, or he dwells on contemplation of cessation of mental objects of hindrances, or he dwells on contemplation of arisin and cessation of mental objects of hindrances as well as the causes there of
the ~ mindtulness on mental objects of hindrances and dwells on contemplation thereof for development and liberation of his mind from the bondage of tanha (craving) and ditthit (wrong view) inherent in the world ofupada~akkilandha, (i.e~, the world of addiction to the process ofpsycho-physical phenomena of anicca, dukkha and anatta).This is how the bhikkhu dwells on mindfiilness in contemplation of the mental objects of five hindrances.
Dhammanupassana Khandha pubba
Contemplation of Mental Objects on Mindfulness of
Five Psyco-Physical Groups of Existence.
Puna ca param bhikkhave bhikkhu dhammesu dhammanupassi viharati pancas  a~anakkhandhesn. Kathan ca pana   ikkhave bhikkhu dhamm~u
dhammanupassi viharati pancasupadandakkhandhesu?
Then again, Bliikkhus, the bhikkhu dwells on contem- -plation of mental objects of panca Khandha (five psycho-physicai
groups of existence).How, Bhikkhus, does the bhikkli u/dwell on contemplation of mental object of pancakkhandha?
Idha bhikkhave bhikkhu ‘fti rnpam, iti riipassa samudayo, iti rupassa atthagamo iti vedana iti vedanaya samudayo, iti vedanaya atthagamo iti sannaya attagamo iti samidlara, iti sainkliaranam samudayo iti samidleranam atthagamo iti vinnanam iti vinnana~
mudayo, iti vimanassa atthagamo ti.
Bliikkilus! In this dispensation, the bi~u knows flill well that there is such a phenomenon as rupakkilandha (corporeality group) which is transient in nature! he knows the cause of the arising of this rupakkilandha and knows the cause of the extinction of it. He knows flill well that there is such a phenomenon as vedanakkhandha (feel-ing or sensation group), the arising of which is due to causes such as avijja (ignorance), tanha (craving), kamma (volitional action) and phassa (contact), and the extinction of which is also due to sinijlar causes. He knows flill well that there (‘)erception group), the arising of which is due to causes such as avijja (ignorance), tanha (craving), kamma (volitional action) and phasea (contact), and the extinction of which is also due to similar causes He knows tull well that there is such a phenomenon as sankharakkliandha (mental formation group), the arising ofwhich is due to causes such as avijja (ignorance), tanha (craving), kamma (volitional action) and phassa (contact), and the extinction of which is also due to similar causes. He knows tull well that there is such a phenomenon as vinnanakkhandha (consciousness group), the arising of which is due to causes suchhav¼jja (ign~orence), tanha (craving), kamma (volitional action), and the extinction ofwhich is also due to similar causes.
Iti ajjhattam va dhammesu dhammanupassi viharati, bahiddlia va dhammesu dhammanupassi viharati~ ajjhatta-bahiddha va
dhammesu dhammanupassi viharati. Samudaya- dhammanupassi va dhammesu viharati, vaya-dhammanupassi va dhammesu viharati, samudaya-vaya-dhammanupassi va dhammesu viharati. Atthi dhamma tiva pan assa sati paccupatthita hotiyavad evanana- mattaya
patissati-mattaya. Anissito ca vihararti na ca kinci loke upadiyati Evam pi kilo blkkkave bhikkhu dhammesu dhammanupassi viharati
panca~padanakkhandhesu.
Thus, the bhikkhu dwells on contemplation of mental objects of upadaanakknandha (psycho-physical constituent groups of existence) as mental objects of upadanakkhandha internally; or he dwells on contemplation of upada~akkilandha as mental objects externally; or he dwells on contemplation of mental objects ofupada~akkilandha internallyJexternally He dwells on contemplation of the arising of the mental objects ofupadanakkhardha, the causes ofwhich are avijja etc., or he dwells on contemplation or the cessation of the mental objects ofupadanakkliandha, the causes of which are also avijja etc., or he dwells on contemplation of the arising and cessation there of Now, the bhikkiiu establishes mind-flilness on mental objects of daanakknandha and dwells on contemplation thereof for development and liberation of his mind from the b~ndage of tanha and ditthi inherent in the world ofthe mental objects of upadanakkilandha. This is how the bhikkhu dwells on contemplation of mental objects as mental objects of pancakkhandha (5 constituent groups of psycho-physical existence of clinging).
Dhammanupassana  Ayatanapubba
Contemplation of Mental Objects on Mindfulness of Sense Organs and Sense Objects.
15.    Puna ca param bhikkhave bliikkhu dhammes~ dliammanupassi viliarati chasuajjhattika babiesu ayatanesu.Kathan  ca  bhikkhave  bhikkhu  dhammesti dhammanupassi viharati chasu ajjhattika bahiesu
ayatanesu.
Then again, Bhikldius, the bhikkhu dwells on contemplation of mental objects as mental objects of six internal and six external sense organs and sense objects.How, Bhilddiu, does the bhikkiiu dwell on contemplation of mental objects of six internal sense
organs and six external sense objects?
Idha bhikihave bliUddin cakkhun ca pajan~iti, rupe ca pajan~i yan ca~s ubhayam paticca uppajjati samyojanam tan ca paja~W, yatha ca anuppannassa samyojanassa uppado hoti tan ca pajan~i,
ca uppannassa samy(~janass~ pahanam hoti tan ca pajan~iti, yatha ca pahinassa samyojanassa ayatun annuppad~ hoti tan ca pajanati
-~iotan ca pajan~i, sadde~ ca pajanati... p9~aiian ca pajan~iti, thandheca pajanati. . p ~tvhanca pajanati, rase ca pajanati. . .p~ayan ca pajanati, dhamm~ ca pajanati, yan ca tadubhayam paticca uppajjati samyojanas tan ca pajanati, yatha ca anuppannassa samyojanassa uppado hoti tan ca pajanati, yatha ca uppannassa samyojanessa pahanam hoti tan ca pajanti, yatha ca pahinassa sanyojanassa ayatim anuppado hoti tan ca pajanati.
Bhikkiius! In this dispensation the bhikkiiu knows the cakkliu passada (sense organ of the eye), knows the rupayatana (sense object of eye or visual object or form), and knows the samyojana (fetter) that arises dependent on both the cakkhu pasada and rupayatana; he knows that the samyojana, that has not yet arisen, is arising; he knows that the samyojana that has arisen is dispelled; and he knows that the samyojana that has been dispelled is
not arising again in the future.
The bhikkhu knows the sota pasada (sense organ of the ear), knows saddayatana (sound or sense object of ear), and knows the samyojana (fetter) that arises dependent on both the sota pasada and saddayatana; he knows that the samyojana that has not yet arisesn, is arising; he knows that the samyojana that has arisen is dispelled; and he knows that the samyojana that has been dispelled is
not arising againinthe future.
The bhikkiiu knows the ghana pasada (senes organ of nose ) he knows the gandhayatana (smell or sense object offnose) and he knows the samyojana (feff er) that arises dependent on both ghana pas~a and gandhayatana; he know that the samyojana that has not yet arise 5 arising; he know that the samyojana that has arisen is dis-pelle~; and he knows that the samyojana that has been dispelled is not arising again in the fliture.   
The bhikkiiu knows the jivl(apasada (sense organ of tongue); he knows rasayatana (taste or sense object of tongue) and he knows the samyojana (fetter) that arises dependent on both the jiv~ pasada and rasayatana; he knows that the samyojana that has not yet arisen is arising; he knows that the samyojana that has arisen is dispelled; and he knows that the samyojana that has been dispelled is not arising again in the fliture.
The bIii]kkhu knows the kaya pasada (sense organ of body); he knows the photthabbayatana(contact or sense object of body) and he knows the samyojana (fetter) that arises dependent on both the kayapasada and photthabbayatana; he knows that the samyojana that
has not yet arisen is arising; he knows that the samyojana that has ~ arisen is di~pelled; and he knows that the samyojana that has been dispelled is not arising again in the fliture.
kno the manayatana (sense organ of mind); he knows the dhammayatana (mental or mind object) and he knows the samyojana that arises dependent on both the manayata and dhammayatana; he knows that the samyojana that has not yet arisen is arising; he knows that the samyojana that has arisen is dispelled and he knows that the samyojana that has been dispelled is not arising again in the
future.
lt~ ajjhatt an va dhammesu dhammanupassi viharati,bahidhava
dhammesu dhammanupassi viharati, 4jhatta bahiddha va ~amme%u ½
va dh½~mm~su vil~arati, vayadi~~~~nupassi va dhammesu viharati, samudaya-vaya dhammanupassi va dhammesu viharati. Atthi dhamma ti va pan’ass~sati paccuppatthita hoti    yav~eva    m~ff aya.
AnissitQca~$ii<{i naca kinci loke upadiyati. Ev~i~pi kilo bhikkhave
bhikkhu dhammea¾s dhammanupassi vih~iajjhattijka-bab~~~
a>atanesu.   
Thus, the bhikkiiu dwells o~n contemplation of the mantal 0½b jects of ayatana (sense orga  an sense objects) as mental ~ of ~an (six sense organs) internally; or he dwells on contemplation i)the~ental obiects of ayatana (six sense objects) externally; or he dwells on contemplation of the mental objects o~a (six sense organs and six sence objects) internally and externally; or he dwells on contemplation of the arising of the salayatana or he dwells on contemplation of the½issation of the salayatana; or he dwells on contemplation of the arising and ~ of ½he ~lyata~½ (
Now, the bhikkhu establishes miiidfiiln~ss on mental_objects of six internal and six external ayatana (~ense organs and sense
objects) and dwells on contemplation there of for the development and liberation of his mind from the bondage of tenha and ditthi inherent in the world of the mental o~ect~½f s~laytana (six sense organs and six sense objects).This is how the bhikkhu dwells on contemplation of the mental objects if salayatana as mental
objects.
                Dhammanupassana Bojjhanga Pubba   
Contemplation of Mental
Objects on Mindfulness of  Enlightenment Factors.
16.    Puna ca parani½~hikkhave bhikkhu dhammesu
dhammanupassi viharati    b4~nge~ ~Kathan ca bhikkhave bhiikhu dhammesu dhammanupassi viharatisattasu bojjhangesu?
bhikkhu santem va ajjhattam satisambojjhangam ‘Atthi me ajjhattam sati-sambojjhango ti pajanati. Asantamva ajjhattam sati-sambojjhang~m ‘N’ affhi me ajjhattam satisumbojjhango ti’ pajanati. Yatha ca anuppshnessa satisambojjhangessa uppado hoti ten ca pajanati; yatha ca uppanassa satisambojjhangessa bhavana>a paripuri hoti ten ca pajanati. santam va ajjhattam dhamma-vicaya-sambojjhangam... pe... santamva 4jhattam viriya-sambojjhangam ... pe ... santam va ajjhattam pitisambojjhangam ...pe... satamva ajjhatt am passeddhi sambojjhangam .pe . . santam va 4jhattas sani~~diii sambojjhangam...pe... santam va 4jhattem upekila sombojjhangam Auhi me ajjhattam upekha ajjhattam upekila cambojjhange ti’ pajanati Asantam va ajj~hattam upekkha-sambo}jhanges ‘N atthime 4jhaffamupekkha- sambqjjhango
ti pajanati. Yetha ca annuPpani~assaupekklia~s~sb~hangassa uppado
paripuri hoti tan ca pajanati.
Then again, bhikkhus, the bhikkhu dwells on contemplation of the mental objects of the satta bojjhanga (seven factors of enlight~)? How does he do so, bliikkhus? Bhikkhus! In this dispenation the b~~u knows when the ~sambojjhanga (enlighICinent factor~~’ of mindutulness) arises in him, that the sati-sambojjhanga arises; he ~ ~knojis when the sati-saAbojjhanga does not arise, that the satisamboiihang~ dies not arise, he knows that the sati-sambojjhanga that has not yet arisen, is arising; he knows that the sati-sambo~hanga( hab~~~~risen, is to be developed to perfection with arahaffi} magganana (art ai~nt of saiathood{ ~
The bhikkhu knows when the dhammavicaya ambojjhanga (mental object of the enlighte~~tor of inve (stigation) arises in
his, that the dhamma-vica-ya-sambojjhanga arises in him; he knows vicaya-samb~ha~~when the dhamma-    does not arise in him, that
the dhamma-vicaya smmbojjhanga does not arise m him he knows that the dhamma-vicaya-sambojjhanga that has not yet ariseij~~~a~sing; and he knows that the dhamma vicaya-sambojjhanga that has arisen is to be developed to perfection with arahattha magganan~~)
The bhikkliu knows when the virija sambojjhanga (enlight~ent factor of energetic effort) arises in him, that the vfriya sambojjhanga arises in him; he knows when the viriya-sambojjhanga does not arise~~ in him, that the viriya sambojjhanga does not arise½~inIiin~e knows that the viriya-sambojjhanga that the viriya-sambo~hanga that has not yet arisen, is arising; and he knows that the vfriya sambojjhanga that has arisen is to be developed to perfection,
with arahattha magganana.
The bhikkiiu knows when the piti-sarmbojjhanga (enlightened factor ofjoy) arises in him; that the piti sambojjhanga_arise~_in him;he knows when the piti sambojjhanga does not aris~i him, that ~ piti sambojjhanga does not arise~ in him; he knows that the piti
sambojjhanga that has not yet arisen, is arising; and he knows that the piti samyojjhanga that has arisen is to be developed to
perfection with arahattha magganana.
The bhikkhu knows when the passaddhisambojjhanga ~ ~ght~ent factor of tranquility) arises in him, that the passd~
sambojjhanga arises in him; he knows when the passaddhi sambojjhanga does not arise, that the passaddhi sambojjhanga does not arise in him; he knows that the passaddhi sambojjhanga that has not yet arisen, is arising; and he knows that the passaddhi sambojjhanga that has arisen is to be developed to perfection with arahattha
magganana.
The bhikkhu knows when the samadhi sambojjhanga (eni~gh~~rnent factor of concentration) arises in him, that the samadhi sambojjhanga arises in him; He knows when the samadhi sambojjhanga does not arise in him that the samadhi sambojjhanga does not arise in him he~knows thatt4&4eamadhi sambojjhanga that no(‘y iseni’sariing;
has    and he knows that the samadhi sambojjhanga that has arisen is to be developed to perfection with arahattha magganans.
The bhikkhu knows when the uPe~hasambo~jhp7¼~~a
(eIA;nhent factor of equanimity) ari~es in him that the
mb~jjhaga arises in him; he knows when the upekha sambojjhanga
does not arise in his that the uptila sambojjhanga does not arise in him; he knows that the upekila sambojjhanga
that has not yet arisen is arising; and he knows that the upekkila sambojihanga that has arisen is to be developed to parfection with
arahattha magganana.
Iti ajjhattam va dhammesu dha~anupassi viherati, behiddlia va dhammesu dhammanupassi viVarati, ajjhatta-bahiddha va dhammesu dhammanupassi viharati. Samudaya-dhamma-~iva dhammesu viharati,~ vaya- dha~anupassi va dhammesu viarati, samudaya-vaya-dhammanup assi va dhammesu viharati. ‘Atthi mma ti’ va pan’assa s~accu(pkpatthita hotiyavad eva nanamattaya ~sstimatta~a. Anissito cagiharati na ca kiii~lokeupadiyati. Ev~ pi kilo bhikkliave bhikkhu dhammesu dhammanupassiviharati satt~ sambojjhangesu. 
 Dhammanupassana Saccapubba
Contemplation of Mental Objects of Mindfulness on Fourfold Noble Truth.
Puna ca param bhikkhave bhikkhu dhammesu dhammanupassi viharati catusu ariya-saccesu? Kathan ca bhikkhave bhikkhu dhammesu dhammanupassi viharaticatusu ariya saccesu?
Idha bhikkhave bhikkiiu “Idam dukidian ti’ yathabutam pajanati, ‘Ayamdukklia-samudayo ti’ yathabutam pajanati Ayam dukkhanirodho ti’ yathabutam pajanati, Ayam dukkha-nordha-gamini patipada ti’
yathabutam pajanati.
Then again, ~ the bhikkhu dwells on contemplation of the four noble truths as noble truths. How, Bhik~us, does the bhikkliu dwell on contemplation of the four noble truths as objects of the noble truths? In this dispensetion,the bhikkiiu realises that with the execption of tanha (craving) all the dhammas (i.e., norms or phenomena of existence) are nothing but the truth of suffering ; this does he know perfectly as it really is. This tanha is the cause of suffering; this does he know perfectly cessation of suffering; this does he know perfectly as it really is; and he realises that this eightgfold magga (i e. path leading to nibbana) is the path leading to the cessation of suffering (i.e., nibbana); this does he know perfectly as it really is, through the yathabuta nana (i.e., understanding of things as they really are).
Dukkha Sacca Niddesa
(Expostion of Noble Truth of Suffering).
Kataman ca blkkkhave dukkilam ariya-saccam?
J~i pi dukidia jara pi dukkha vyadhi pi dukidia, maranam p1 dukkham, soka-parideva-dukkha domanass-upa>asa pi dukkha yam p’iccham na labhati tam pi dukkham, samkhittena pancu padanakkhandha dukidia.katama ca bhikkhave jati? Ya tesam tesam sattanam tamhi tanihi saff a-nikaye jati sanj~i okkanti abhimbbatti khandhanam p~u-bha>o a~-tana~am patilabho, ayam vuccati bhikkhave jati.
Bhikkhus! What is the noble truthii suffering?
Jati (birth) is suffering; jara (aging) is suffering vyadhi (disease) is suffering; marana (death) is suffering; soka (sorrow) is suffering; parideva (lamentation) is suffering; dukkha (pain or suffering) is suffering; domanassa (grief) is suffering; upayasa (despair) is suffering; not getting what one wishes is suffering; in brief, the five aggregates as objects of attachment are suffering Bliii~us! What is birth?That which for this or that being in this or that or that category of beings is birth, genesis, entry, flill existence, the appearance of the aggregates, the acquiring
of the bases. This is called birth.
Katama ca bhikkhave jara?
Ya tesam tesam sattanam tan]hi tamli satta-nikaye jara jiranata kilandiccam paliccamvalittacata ayuno samliani indriyana~ paripako,
ayam vuccati bhikkhave jara.
Bhikkhus! What is aging? That for this or that being in this or that category of beings is aging, decrepitude, broken teeth, grey hair, wrinkled skin, the dwin dling of life, decay of the
controlling facukies, This called aging.
Kataman ca bhikkhave maranam?
Yam tesam tesam sattanam tamha tamlia satta-nikaya cuti cavanata bhedo antaradhanam maccu maranam kala-kiriya Thandlianam bhedo kalevarassa nikkliepo, idam vuccati bhikidiave maranam.
Bhikkhus! what is death?That which for this or that category of beings is de~ease, passing away, breaking up, disappearance, dying, death,the completion of the life span,the breaking up of the aggreates,the laying down of the body,the destruction of the controlling faculty of vital principle.This is called death.
Katamo ca bhikkhave soko?
Yo  kho  bhikkhave  annatarannatarena vyasanena samannagatassa annatarannatarena dukkha-dhammena phuffhassa soko socana socitattam anto-soko anto-parisoko, ayam vucati bhikkliave soko.
Bhikklius! What is sorrow?To one afflicted by misfortune through relatives of to one afflicted by misfortune through weafth or to one afflicted by misfortune through disease or to one afflicted by misfortune through corrupted morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painflil thing or another is sorrow, being sorry, the state of being sorry, inner
sorrow, deep sorrow, burning of the mind, mental pain, the arrow
of sorrow. This is called sorrow.
Katamo ca bhikhave paridevo?
Yo  kho  bhikkhave  annatarannatarena vyasanena samannagatassa annatarannatarena dukklia-dhammena phutthassa adevo paridevo adevanaparidevana adevitattamparidevitattam, ayam vuccati
bhikkilave paridevo.
Bbikkhus! what is lamentation?
To one afflicted by misfortune through relatives or to one afflicted by misfortune through weafth or to one afflicted by misfortune through corrupted morality or to one afflicted by misfortune through wrong view or to one afflicted by one misfortune or another or to one afflicted by one painful thing or another is crying, lamentation, the act of crying, the act of lamentation, the state of crying, the state of lamentation, (sorrowfiil) talk, senseless talk,k wailillg, sorrowfiil, murmuring, the act of sorrowfiil murmuring, the state ofsorrowfiil murmuring. This is
called lamentation.
Kataman ca bhikkhave dukkham?
Yam kho bhikkhave kayikam dukidiam kayikam as~itam kayasamphassajam dukkham asatam vedayitam, idam vuccati bhikkave dukkham.
Bhikkhus! what is pain?
That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy pahiful feeling born
of bodily contact. This is called pain.

Kataman ca bhikkhave domanassam?
Yam kho bhikkhave cetasikam dukkham cetasikam asatam manosamphassajam dukkham asatam vedayitam, idam vuccati bhikkave domanassam.
Bhikkhus! What is grief or mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painflil feeling born of mental contact. This is called grief or mental pain.
Katamoca bhikkhave upayaso?
Yo  kho  bhikkhave  annat arannat arena  vya sanena samannaganassa annatarannatarena dukkha-dhammena phuttassa ayaso upayaso ayasitattam upayasitattam, ayam vuccati bhikkiiave upayaso.
Bhikkhus! What is despair?
To one afflicted by misfortune through relatives or to one
afflicted by misfortune through weafth or to one afflicted by  tune through disease to one afflicted by misfortune through wea~h or to one afflicted by misfortune through disease or to one afflicted by misfortune through wrong view or to one possessed of one mis-fortune or another or to one afflicted by one painflil thing or anothr is despondency despair, the state of despondency,
the state of despair This is called despair.
Katamo ca bhikkave appiyehi sampayogo dukkho?
Ida yassa te honti anittha akanta amanapa rupa sadda ghanda rasa photthapha dhamma, ye Va panassa tehonti annatthakama ahitakama aphasukakama ayogakkhemkama,ya tehi sadhin sangati samagamo samodhanam missibhavo syamvuccati b ave apiyehi sampayogo dukkho;
Bhikkhus! What is suffering that is association with what we dislike?
Herein, whatever undesirable, disaggreab1e,inpleasant (objects), there are visible, audible, odorous, sapid, tangible; or those who are not wishers of welfare, not wishers of benefit, not wishers of comfort or who do not wish’ us to be released from the bonds; that which is association (by visiting), association (by living), concoursing, collaborating there with. This is called suffering that is association with what we dislike.
Katama ca bhikkhave piyehi vippayo go dukkho?
Ida yassa te honti tittha kanta manapa rupa sadda ghanda rasa photthabba dhamma, ye va panassa te honti atthakama hitakama phasukakama yogakkhemakama m~ita va~ita va bh~ita bhagani va miff a va amicca va natisa-lohita va ya tehi sadhin sangati asamagamo asamodhanam amissibhabo. Ayam vuccati bhikkhave piyehi
vippayogo dukkho.
Bbikkhus!What is suffering that is separation from what we like?
Herein, whatever desirable, agreeable, pleasent (objects) there are visible, audible, adorous, sapid, tangible, or those who are wishers of welfare, wishers of benefit, wishers of comfort or who wish us to be released from the bonds, mothers, fathers, brothers, sisters, friends collogues, relatives or blood relations; that which is non-association (by visiting non-association (byreceivig), not concousing, not collaborating there with. This is called
suffering that is separation from what we like.
Kataman ca bhikkhave yam plicchamna labhati tam pi dukkham?
Jati-dhammanam bhikkhave sattanarn evam iccha uppajjati;Aho vata mayam na jati-dhamma assam~nacavatano jati agaccheyy~ti. No kho pan’ etam icchaya pattabban. Idam pi yam p’iccham na labhati tam
pi dukkham.
Bhikkhus! Therein, what is, ‘not to get what ~ wishes, that also is suffering’? In beings subject to jati (birth) such a wish arises, “Well indeed if we were not subject to jati(birth); may birth; may birth not come to us”; this indeed is not to be attained by wishing. This is, ‘not to get what one wishes, that
also is suffering’.
Jara-dhammanam bhikkhave sattanam     pe   
In beings subject to jara (aging)........       
Vyadhi-dhammanam bhikkhave sattanam       
In beings subject to vyadhi (disease)     
Marana-dhammanam bhikkhave sattanam.. . .pe   
In beings subject to marana (death)       
Soka-parideva- dukkha- domanassup ayasa- dhammanam bliikkhave
sattanam evam iccha uppajjati: ‘Aho vata mayam~okaparideva-dukkha domanassa-upayasa dhamma asama, na ca vata no soka-parideva-sukkhado manassa-upayasa-agaccheyyun ti.’ No Tho pan’ etam icchaya paffabbam.
Idam pi yam piccham na labhati tam pi dukkham.
In beings subject to soka (sorrow) parideva (lamentation), dukkha (physical pain),domanassa (grief or mental pain),upayasa(despair), such a wish arises, “Well indeed if we were not subject to sorrow, lamentation, pain (physical), grief(mental pain), desp~ma sorrow, lamentation (phy:pain), grief(mentalpain), despair, ot come to us”; this indeed is not to be attained by wishing. This also is ‘not to get what one wishes, that also is suffering’. ~
Katame ca bhikkhave samkhittena pancupadanakkhandha dukkha?
Seyyathidam rupupada~akkhandho vedan~~da~akkhandho sannupandanakkhandho samkharupadanakkhandho vinnanu padanakkhandho, ime vuccanti bhikkhave samkhittena pancu pada~akkhandha dukkha
Idam vLlccati bhikkhave dukkham ariyasaccam.
Bhikkhus! What is ‘in brief the five aggregates (as objects of) the attachments are suffering’? They are The agg~e of material quality (as object of) the attachments, the aggregate of perception (as object of) the attachments, the aggregate of mental concomitants (as object of) the attachments, the aggregate of consci~~ object ~~f~~achments. These are called, in brief the five aggregates (as object of) the attachments are suffering!
This is called the noble truth of suffering.
Ariya Dukkha Samudaya Sacca.
(Noble Truth of the Cause of Suffering).
Kataman ca bhikkhave dukkha-samudayam ariya-saccam?
Yayam tanha p onobhavika nandi-raga sahagata tatra kama-tanha
bhave-tanha vibhava-tanha
Bhikkhus! What is the noble truth of cause of the suffering? Thus craving which is cause of becoming again, is accompanied by passionate lust, is strong passion for this and that. For example, craving for sense pleasure, craving for becoming, craving for
non-be-coming.
Sa kho pan’esa bliilliave tanha kattha upp jamana upp4jati, kattha nivisamana nivisati? Yam loke piya-rupam s~a-rupam, etth’ esa
tanha uppajjamana uppajjati, ettha.
Bhikkhus! This same craving when arising, where does it arise when settling where does it settle? Whatever in the world is a lovely thing, pleasant thing; herein this craving when arising arises;
herein when settling sttles.
Kinci loke piya-rupam sata-rupam?
Cakkhum loke piya-rupam sata-rupan etth’esa tanha uppajjamana
uppajjati, ettha nivisamana nivisati.
In the world what is a lovely thing pleasant thing?
In the world eye is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotam      loke  ..........pe.....    
Ghanam loke  ..........pe.....    
Jivha      loke  ..........pe.....    
Dhamma loke piya-rupam sitarupam, etth’esa tanha uppajjamana uppajjati, ettha nivisamana nivisati.
In the world, visible (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.
In the world audible (objects) ;odorous  te~ sapid       ‘I ti    ~    b tangible~    ~I    ~’ ideational A    are lovely things, pleasant things; herein this craving, when arising arises; herein when settling settles.
Cakkhu-vinnanam  loke ....... pe .......
Sota vinnanam loke ...........pe .......   
Ghana vinnanam loke...........pe .......
Jivha -vinnanam....... .      pe   
Kaya-vinnanamloke             pe   
Mano-vinnanam loke piya-rupam s~a-rupam, etth’esa tanha uppajjamana
uppajjati, -ettha nivisamana nivisati.
In the world eye consciousness is lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.In the  world ear  consciousness ;nose ;tongue:body;  mind thing; herein this craving when settles ,arising is a lovely
thing, pleasant arises; herein when settling settles.
Cakkhu-samphassaja vedana loke     pe
Sota-samphassaja vedana loke     pe .
Ghana- samphassaja vedana loke. . .     pe.
Jivha-samphassaja vedana loke    pe.
Kaya-samphassaja vedana loke    pe   
Mano-samphassaja vedana loke     pe.
Mano-samphassaja vedana loke piya-rupam sata-rupam, etth’esa tanha
uppajjamana uppajjati, ettha nivisamana nivisati.
In the world feeling born of eye contact is a lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling settles.In the world feeling born of ear contact is a lovely thing, a pleasant thing herein this craving arising
arises; herein when settling settles.
Rupa-sanna loke.. . .pe. . . .
Saddasanna loke     ....
Gandha-sanna loke     pe   
Rasa- sauna  Photthabba sauna loke     pe    
Dhamma-sanna loke piyarupam sata-rupam, etth’ esa tanha uppajjamana
uppajjati, ettha nivisamana nivisati.
In the world perception of visible (objects) is a lovely thing, a pleasant things; herein this craving when arising arises; herein when settling settles.In the world perception of audible
(objects)odorous    ~sapid tangible  ~U    ideational ~contact.
when(objects) is a lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling settles.
Rupa-sancetana loke    pe   
Saddasancetana loke. .pe    
Ghandha-sancetana loke     pe    
Rasa-sancetana loke. . . .pe. .
Photthabba-sancetana loke     pe     .
Dhammasancettanaloke piya-rupam sata-rupam etth’esa tanha uppajjamana uppajjati, ettha nivisama~a nivisati.
In the world volition concerning visible (objects) is a lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling settles.
In the world volition concerning audible (objects).........
In the world volition concerning odorous  (object)
sapid tangible  ~ideational ~(object)is a lovely thing; a pleasant thing; herein this craving when arising arises; herein when settling settles.
Rupa-tanha loke    pe   
Sadda-tanha loke ~..pe.
Gandha-tanha loke     pe   
Photthabba-tanha loke     pe
Dhamma-tanha loke piya-rupam sata-rupam, etth’esa tanha uppajjama~a uppajjati, ettha nivisamana nivisati.
In the world craving for visible (object). is a lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling settles.In the world craving for audible odorous,sapid,tangible,ideational(object)     (object) is “a lovely thingk;pleasant thing; herein this craving when arising arises, herein when settling settles.
Rupa-vitakko loke    pe    
Sadda-vitakko loke.,. .pe.
Gandha vftakko loke. . . .pe. . . .
Rasa-vitakko loke.  .pe.
Photthabba vitakko loke .... ...Dhamma vitakko loke piyarupam sata-rupam, etth’esa tanha uppajjamana uppajjati, ettha nivisamana
nivisati.
In the world thinking of visible (objects) is a lovely thing, a pleasant thing; herein this craiving when arising arises, herein when settling settles.
In the worldthmkm~g of audible    (objects).odoro us   I    sapid tangible ideational ~(object) is “a lovei~~i~~,a pleasant thing; herein this craving when arising arises, herein when settling settles.
Rupa-vitakko . . . . pe. . . .
Sadda-vitakko loke.  . .pe. .
Gandha vitakko loke    pe   
Rasa-vitakko ....... ...... .
Phothabba vitakko loke. . . .pe    
Dhamma vitakko loke piyarupam sata-rupam, etth’esa tanha uppajjaman upajjati, ettha nivisamana nivisati.
In the world thinking of visible (objects) is a lovely thing, a pleasant thing; herein this craving when arising arises, herein when settling settles.
In theworldthinking of audible odorous
(objects)sapid    tangible ideational(object) is lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling settles.
Rupa-vicaro loke. . . .pe. . . .
Saddavicaro loke. . . .pe . .
Gandha vicaro loke          
Rasa-vicaro loke . . . .pe . .
Photthabba-vicaro loke     pe    
Dhamma-vicaro loke piyarupam sata-rupam, etth’esa tanha uppajjamaua uppajjati, ettha nivisamana nivisati. Idam vuccati bhikkhave dukkhave dukkhasamudayam ariya-saccam.
In the world examination of visible (objects) is a lovely thing, a pleasant thing; herein this craving when arising arises; herein when settling esttles.
In the world examination of  odorous sapid    (i tangible    ~ideational(objects) is lovely thing, a pleasant thing; hereinthis craving when arising ~rises; herein when setling settles.
This is called the noble truth of the cause of suffering.
Ariya Dukkha Niroda saccam 
Noble Truth of the Cessation of suffering)
Kataman ca bhikkhave dukkha- nirodham ariya-saccam?
Yo tassa yeva tanhaya asesa- viraganirodho cago patinissaggo mutti analayo.
Sa kho pan’ esa bhikkhave tanha kattha pahiyama~a pahiyati, kattha nii~ujjhamana nirujihati? Yam loke piya-rupam sa~a rupam, etth’
esa tanha pahiyamana pahiyati, ettha nirujjhamana nirujihati.
Therein what is the noble truth of the cessation of suffering? That which is the entire dispassionate cessation of,the forsaking of, the discarding of; the freedom from, the non-attachment to
that same craving (which is nibbana).
This same craving, bhikkiius, wh~~ being abandoned, where should it be abandoned; when ceasing where does it cease?
Whatever in the world is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein
when ceasing ceases.
Kinci loke piya-rupam sata-rupam?
Cakkum loke piya-rupam sata-rupam, eth’esa tanha pahiyama~a pahiyati
ettha nirujihamana nirujjhati.
Sotam ~
Jivhaloke.. . .pe....
Kayoloke. . . .pe....       
Manoloke    ......
piya-rupam s~ita-rupam etth’esa tan6apahiyamana pahiyati, ettha
nirujihamana nirujihati.
In the world what is a lovely thing, pleasant thing?
In the world eye is a lovely thing; pleasant thing; herein this craving when being abandoned should be abandoned; herein ceasing ceases.
In the world noes tongue t    body, mind is a  is a lovely    thing,... .pe  .    -lovely thing pleasant thing; herein this cravmg when being abandoned should be abandoned; herein when ceasmg ceases.
Rupa ........ ......
Sadda loke .... .... ..
Gandha loke.· . pe...
Rasaloke .....pe .....
Photthabbaloke     pe. .
Dhamma loke piya-rupam sata-rupam, etth’esa tanha paniyama~a pahiyati, ettha nirujihamana nirujihati.
Iii the world visible (object) is a lovely thing, pleasant thing, herein this craving when being abandoned should be abandoned;
ffi herein~ when ceasing ceases.
Cakkhu-vinnanam loke.....pe
Sotavinnanam loke.....pe   
Ghana-vinnanam loke    pe   
Jivha-vinnanam loke... .pe  
Kaya-viiuia~am ....... . pe   
Mano-vinnanam loke piya-rupam sata-rupam, effh’ esa tanha pahiyama~a
pahiyati, effha nirujiharnana nirujjhati.
‘lithe world eye consciousness is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
In th~ri ~  consciousness  . ~ pe    ose   u  f~kpe....body ~    niind consciousness is a lovely thing, k(pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Cakkhu-saniphasso loke piya-rupam s~a-rupam effh’ esa tanha
pahiyama~a pahiyati, ettha nirujihamana nirujihati.
Sota-samphasso loke    pe   
Ghana samphasso loke... pe. .. .
Jivha samphasso ....... . pe    
Kaya samphasso loke......   
Mano-samphasso loke piya-rupam s~ita-rupam ettb’ esa tanha pahiyamana pahiyati ettha niruAjhamana ilnujihati.
In the world eye contact is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.In theworl ar  contactnose tongue    .. . pe    body    .... pe~.mind contact is    a love~ thing, a pleasant thing;herein this craving when being abandoned should be
abandoned; herein when ceasing ceases;
Cakkhu-sarnphassaja vedana loke piya-rupam s~ta-rupain, etth’ esa tanha pahiyamana pahiyati, effha nirujjhaina~a nirujihati.
Sota-samphasso ....... . .... .. Ghana sarnphasso ....... ....... Ka>a samphaso ....... ..... . Mano-samphasso loke piyarupam sata-rupam etth’ esa tanha pahiyamana pahiyati ettha nii·ujjhamana
nirujjhati.
In the world eye contact is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandoned; herein w~e ceasing ceases.
In the{oil~~ear  contact nose tongue, body,
niind contact is a lovely thing, a pleasant thing; herein thi~Maving when being abandoned should be abandoned; herein when ceasing ceases..pe·..pe. · .pe.pe·  .
Cakkhu-samphassaja vedana loke piya-rupam sata-ruam, etth’ esa tanha pahiyamana pahiyati, ettha nirujihamana niruAjhati.
    Sota-samphassaja    vedana ~    la~ ~ ~...
    Ghana-samphassaja        · . . . pe. .
    ~vha-samphassaja      ,... .pe....
    Kaya-san~phassaja        . . . . pe. .
Mano-samphassaja vedana loke piyarupam s~a rupam, effh’ esa tanha pahiyamana pahiyati, effha nirujihamana nirujihati.
In the world feeling born of eye contact is a lovely thing; a pleasant this; herein this craving when being abandoned should be
abandoned; herein when ceasing ceases.
In the world feeling born of ear .... . pe . niind,    niind contact is a lovely thing, a pleasant thing; herein this when being abai~oned should be abandoned, herein when ceasing ceases.
Rupa-sanna loke piya-rupam sata-rupam etth’ esa tanha pahiyama~a pahiyati, effha niru~~jiamana nirujihati.
Sadda-sanna   loke .    pe   
Gandha-sanna  ,    . . . . pe   
Rasa-sanna,    .t’      
Photthabba
Dharuna-sanna piya-rupam sata-rupam etth ‘esa tanha pahiyama~a pahiyati, ettha nirujihamana nirujihati.
In the world perception of visible (objects) is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.nose tongue body,In theworl~”erception of audible (objects).   pe odoroud    .sapid
tangible-ideatio    ~(objects) is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandjoned;
herein when ceasing ceases.
In theworld perception of audible (objects)..  pe adorous sapid    ·tangible .ideatio(objects) is a lovely thing, a pleasant thing; herein this craving when being abandoned should be abandoned;
herein when ceasing ceases.
Rupa-sancetana loke piya-rupam s~ita rupam, effh’ esa tanha pahiyarn~na pahiyatiettha nirujjhama~a nirujihati.
Sadda-sancetana loke     pe   
Rasa-sancetana
Phoffhabba-sancetana ~
Dhamma-sancetana loke piya-rupam s~ita-rupam, etth’ esa tanha pahiyama~a pahiyati, effha nirujjharn~ina nirujihati
In the world volition concerning visible (objcts) thing, a pleasant thing; herein this craving when being should be abandoned; herein when ceasing ceases In the world volition concerning audible (objects) odorous sapid   tagible is a lovely thing, a pleasant thing,’is a lovely abandoned ideational (objects)herein this craving when being abandoned should be abandoned;
ceasing ceases.
Rupa-tanha loke piya-rupam sata-rupam etth’ esa tanha pahiyama~a pahiyati, ettha nirujjhama~a nirujjhati.
Sadda    tanhaloke . . . . pe.
Gandha
Rasa             ~
Phoffhabba
Dharnna tanha loke piya-rupam s~ita-rupam pahiyama~a pahiyatiettha nirujihamana nirujihati.
In the world craving for visible (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should
be abandoned; herein when ceasing ceases.
In the world craving for audible odorous sapid tangible
ideational    (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein
when ceasing ceases.
Rupa-vicakko loke piya-rupam sata-rupam, etth’ esa tanha pahiyama~a pahiyati, ettha nirujjhama~a nirujihati.
Sadda-    vitakko    loke ...
Gandha   
Rasa Phonhabba]
Dhamma-vitakko loke piya-rupam satarupain, effh’ esa tanha pahiyamana nirujihati.etth’ esa tanha
In the world thinking ofvisible (objects) is a lovely thing, pleas-ant thing herein this craving when being ~oned should be abandoned; herein when ceasing ceases
In theworldthinking of    audible (oio\ects)   . pe adorous sapid tt    t”’    tangibel ideational(objects) is a lovely thing, pleasant thing herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Rupa-vicaro loke piye-rupam sata-rupam, etth’ esa tanha pahiyamana
pahiyati, effha nirujihamana nirujihati.
Sadda-  vicaro    loke .... pe   
Gandha ;Rasa;   Phoffhabba; Dhamma-vicaro loke piya-rupam s~ta-rupam, etth’ esa tanha pahiyamana pahiyati, effha nirujihamana nirujihati.Idam vuccati bhikkhave dukklia-nirodham ariyasacca,.
In the world exaniiiiation of visible (objects) is a lovely thing, pleasant thing herein this craving when being abandoned should be
abandoned; herein when ceasing ceases.
In the world examination   audible   (objects).
odorous tangible sapid    ideational pe ideational (objects is a lovely thing, pleasant thing; herein this caraving when being abandoned should be abandoned; herein when ceasing ceases.
Bhikkhus!This is called the noble truth of the cessation    of
suffering.
Ariya Magga Sacca
(The Noble Truth of the path to Cessation of Suffering)
Kathaman ca bhikkhaved dukkha-nirodha garnini patipada ariya-
saccam?
Ayam eva Ariyo Atthangiko Maggo, seyyathidam samma-ditthi
samma-samkappo samma-vaca samma-kammanto samma- ajivo samma-vayamo
samma-sati samma-sammadhi.
Bhikkhus! what is the Noble Truth of the path leading to the cessation of suffering?It is the Noble Eight Constituent path. Nain~~C Right view, right thought, right speech, right action, right livelihood right mindfulness, and right concentration.    
Katama ca bhikkhave samma-ditthi?
Yam kho bhikkbave~ dukkhe nanam dukkha-samudaye nanam dukkha-nirodhe nanam ~’4iil&liA~~~-geminiya patipadaya nan am ayamvuccati
bhikkiiavesamma-ditthi.
Bhikkhus! what is right view? Knowdledge of suffering, knowledge of the cause of suffering, knowledge of the way leading to the
cessation of suffering. This is called right view.
Katamo ca bhikkhave samma-samkappo?
Nakkhammasamkappo avya~ada-samkappo avihimsa-samkappo, ayam vuccati
bliikkhave samma- samkappo.
Bhikihus! what is right thought? Thought (associated with) renunciation, thought (associated with) absence of ill-will, thought associated with) absence of cruelty. This is called right thought.
Katama ca bhikkhave samma-vaca?
Musa-vada veramani, pisunaya vacaya veramani, sampheppalapa veramani, ayam vuccati bhikkhave sama-vaca.
Bhikkhus! what is right speech? Abstaining from false speech, abstaining from slanderous speech, abstaining from slanderous speech, abstaining from frivolous speech. This is called right
speech, bhikkhus!
Katamo ca bhikkave samma-kammanto?
panatipatta veramani, adinnadana veramani, kamesu micchacara veramani, ayam vuccati bhikkhave samma-kammanto.
Bhikkhus! what is right action? Abstaining from killing beings, abstaining from    taking thing which is not given, abstaining from sexual misconduct.Bshikkhus! This is called right action.
Katamo ca bhikkhave samma-ajivo?
Idha bhikkhave ariyasavako miccha-ajivam pahaya samma-ajivena jivjkam kappeti ayam vuccati bhikkliave samma-ajivo.
Bhikkhus! What is right livelihood? Bhikkhus-In this indispensatin  a noble disciple, having abandoned wrong livelihood,makes a living by means of right livelihood This is called right livelihood.
Katamo ca bhikkhave samma-vayamo?
Idha bhikkiiave bhikkhu I anuppannanam papakaban akusalanam dhammanam anuppada achandam janeti vayamati, viriyam arabhati, cittam pagganghati p adahati. Upp annanam pap akanam akusalanam dhammanam pahanaya chandam jeneti vayamati, vinyan]_arabhati, c~t~ pagganhati padahati. ~ J~~~mmanam uppadaya chandam janeti vayamati, vinyam arabhati, cittam pagganhati padahati. Uppanna~am kusalanam dhamma~am thitiya asammo saya chandan j aneti vayamati,viriyam arbhati, cittam pagganhati padahati. Ayam vuccati blkkkhave samma-vayamo.
Bhikkhus! what is right effort? In this indispenation, a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil, bad states that have not arisen; engenders wish, makes makes effort, arouses energy, exerts the mind, strives for the abandoning of evil, bad states that have arisen; engenders wish, makes effort, arouses engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that~ have not arisen, engenders wish, make~ort, arouses energiWy exerts the mind strives fbr the sta~lizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. Bhikkhus! This is called right effort.
Katama ca bhikkhave samma-sati?
Idha bhikkhave bhikkhu kaya-nupassi viharati ~itapi sampajano satima vineyya loke abhijjhadomanassam, vedanasti . . . pe . . . cftte . . . pe . . . dhammesu dhammanupassiviharati ~itapi sampajano satime vineyyaloke abhijjhadomanassam. Ayam vucati bhikkhave
samma-sati.
Bhikkhus! what is right mindfiilness? In this dispersation, a bhikkhu dwells on contemplation of the body as body, ardent, aware,Th\dfiil, removing covetiousness and grief or mental griefin the world (i.e., body); he dwells on contemplation of feeling as feeling, ardent, aware, mindtul, removing coventiousness and grief or mental pain in the world (i.e., feelings); he dwells on contemplation ofconsciousness as consciousness, ardent, aware, mindful, removing covetiousness and grief or mental pin in the world (i.e., consciousness); he dwells on contemplation of ideational objects (also called mind or mental objects) as ideational objects (i.e., the aggregates of perception and mental concomitants), ardent, aware, mindfiil, removing covetiousness and grief or mental pain in the world (i.e., the ideational object). This is called bhikkhus,
right mindfulness.
Katamo ca bhikkhave samma-samadhi?
Idha bhikkhave bhikkiiu vivicc’ evakamehi vivicca akuselehi dhammehi savitakkam savicaram vivikaj am piti-suk~am p atamajjhanam up asamp ajj a viharati. Vitakka-vicaranam vupavupasama ajjhaff am sampasadanam cetaso ekodibhavam avitakkam avicaram samadhijam piti-sukham dutiyajjhanam upasampajia viharati. Pitiya ca viraga upekhako viharati sato ca sampajano, sukhan ca kayena patisamvedeti yan tam ariya acikkhanti; “upekhakosatima sukha vihari ti” tativajihanam ~p~sampajja vAii~arati. Sukhass3ca pahana dukidiassa ca paha~a pubh’eva somanassa-domanassanam attha-gama adukkham asukham upekha-sati-parisuddhirn catutthajjhanamupasamp4ja viharat~ Ayam vuccati bhikkiiave samma-samadhi. Idam vuccati bhikkhave dukidia gamini-
patipada ariya saccam.
Bhikkhus! what is right concentration? Bhikkhus in this dispensation,alooffrom bad states, attains and dwells inthe firstjhana accompanied by initial application, accompanied by sustained application, with zest and pleasure born of ~hment:·      initial application and sustained application he attains and dwells in the second jha~a with internal refinement, exafted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration he, desireless of zest, dwells equable, mindfiil, aware, and he experiences pleasure by way of the body (of mental aggregates) this the noble ones declare, t1The equable, mindfiil dweller in pleasure”; he attains and dwells in the third jha~a; by the abandoning of pleasure and by the abandoning ofpain, then first terminating mental pbeasure and mental pain he attains and dwells in the fourth jha~a (which is ) neither pain nor pleasure (but is) purity of mindfiilness caused by equanimity This is called right concentration.This is called, bhikklius, the noble Truth of the
path leading to the cessation of suffeflng.
Iti ajjhattam va dllammesu dilammanupassi viharati, bahiddha va dhammesu dhammanupassi viharati, ajjhatta-bahiddha Va dliammesu dilammanupassi viharati. Samudaya-dliammanupassi va dhammesu viharati, samudaya-vaya-dhammanupassi va dhammesu viharati vaya-dhammanupassi va dhammesu viliarati, samudayavaya-dhammanupassi va dhammesu viharati. “Atthi dhamma ti” va pan’assa sati pacuppatthita hoti yavad eva nanamattaya patissatimattaya. Anissito ca viharati na ca kinci loke upadiyati. Evem kilo bhikkilave bhikkiiu dhammesu dhammanupassi viharati catusu ariyasaccesu.
Thus, the bhikkhu dwells on contemplation of the noble truth of suffering as noble truth of suffering internally; he dwells on contemplation of the noble truth of suffering externally; he dwells on contemplation of the noble truth of suffering both internally and exterrually he dwells on contemplation ofthe noble truth ofthe cause of suffering; he dwells on contemplation of the noble truth of the cessation of suffering; he dwells on contemplation of the cause and cessation of suffering.
Therefore, the bhikkhu establishe mindfi~ess on the four noble truths and dewlls on contemplation thereof for the development and purification of his mind with no attachment through tanha (craving) and diffhi (worng view) to the world of updanakkliandiia (the psycho-physical groups of clinging).
Yo hi koci bhikhave ime cattaro satipatthane evam bhaveyya satta-vassani tassa dvinnam phalanam annataram phalam
patikankilam, dftthe va dhamme anna sati va upadiseCanaganntji~C Tithantu bhikkha ve satta-vassani, yo hi koci bhikkiiave ime cattaro satipatthane evam bhaveyya cha vassani   pe. . . panca-vassani cattafi vassani. . . tim vassam.  dve vassani. . . ekam vassam, tassa dviimam phalanam annataram anna sati Va upadisese anagarnita Titthatu bhikkiiave ekam vassam, yo hi koci bhikkilave ime cattaro satipatthane evam bhaveyya sattamasani, tassa dvinnam phalanam annataram phalam patikankilam ditthe va dhamme annasati va upadisese anagamita. Ttthantu bhikkilave satta-masani, yo hi koci bhikhave ime caff aro satipatthane evam I)haveyya cha-masani·. .... .panca-masani... catafi masani.  tini ~ dve in~~sam
ekam masam . . . addha masam, tassa dvennam phalanam annataram phalam patika”k11am, ditthe va dhamme anna sati va upadisese anagamita. Titthatu bhikkilave addhamaso, yo hi koci bhikkilave ime caffaro satipatthane evam bhaveyya sattaham, tassa dvinnam phalanam annataram phalam patikankilam, ditthe va dhamme annasati va upadisese anaganlita. Ekauano ayam bhikidiave maggo sattanam visuddhiya soka-panddavanam samatikkanaya dukkha-domanassanam atthagagamaya nayassa adhigamaya nibbanassa sacchi-kiriyaya yad idam cataro satipatthana ti iti yam vuttam idam etam paticca
vuttan ti.Idam avoca Bhagava.  Attamana te bhikkhu Buagavato
bhasitam abhinandun ti.
Maha-Satipatthana-suttantam Nitthitam.
Bhikkhus! Any bhikkliu or bhikkiluni who practises and develops the four kinds ofsatipatthana (four foundations ofniind flilness) according to the instructions given herein for a period of seven years is sure to become an Arahat (saint) here and now, or to become an Anagami (non-returner) if upadana (clinging) still remains witb hhn or her To become either an Arahat or an Anagami is therefore most desirable for any bhikkhu or bhiuni
Bhikkiius! Any bhikkhu or bhikkhuni who pratises and develops the four kinds of satipatthana (four foundations ofmind-fiilness) according to the instructions given herein, if not for seven years,but for six years,.. . ..... . five years, four years. . . three years. .. two years... one year is sure to become an Arahat (saint) here and now, or to become an Anagami (non-returner) ‘£( upada~a (clinging) still remains with him or her. To become either an Ail]~ains with him or her. To become either an Arahat or an Anagami is, there-fore, most desirable for any bhikkilu or bhikkiiuni.
Bhikkhus I Any bhikkiiu or blijidditmi who practises and develops the four satipatthana (four foundations of mindfiilness) according to the instructrions given herein, if not for one year; but for seven months, is sure to become an Arahat (saint) here and now, or to become an Anaganii (non-returner) ~ upada~a (clinging) still remains with him or her. To become either an Arahat or an Anagami is, therefore, most desirable for any bhikkhu or bhikhuni.
Bhikkhus! any bhikkhu or bhikkhuni who practises and developes the four satipatthana (four foundations of mindfiilness) according to the instructions given herein,ifnot for seven months but for six months, two months, one month, or a half month, is sur{O become an Arahat (saint) here and now, or to become an Anagami
(no~eturner)if any of the upadana (clinging) still remains with him or w~th her. To become either an Arahat or an Allagami is, therefore, most desirable for any bhikkiiu or bhikkiiuni.
Bhikklius! Any bhikkiiu or bhikkhuni who practises and develops the four satipatthana (four foundations of mindfiilness) according to the instructions given herein, if not for a half month but for seven days, is sure to become an Arahat (saint) here and now, or to become an Ansgami (non-returner) if any of the upadana (cling-
ing) still remains with him or with her To become either an Arahat or an Anagami is, therefore, most desirable for any bhikkhu or
bhikkhuni.
Bhikkhus! The only way for the beings to purify themselves, to overcome sorrow and lamentation, to dispel grief and despair to get to the right path and reach the goal of nibbana is this fourfold satipatthana, also called four foundations or four
applications of mindfulness.
This is how I lay stress on the importance of satipatthana; said the Buddha with the assurance that satipathana was the only way to reach the coveted goal of Arahatship (sainthood) or Anagami phala
(non-returner) in this very life.
The bhikkhus were very pleased with what the Buddha had said in the course of his discourse on satipatthana and called out the
three cheers of Sadhu! Sadhu! Sadhu!
This is the end of satipatthana Sutta.
            +++++++++++
Short Supplementary on Maha Satipattliana Sutta
This refers to the fourfold foundation of Mindfulness, which are as described above already, the only way of sorrow and lamentation, to the end of pain and grief to the entering upon the right path and the realisation of Nibbana. The meditator is to dwell ~ plation of the body, of the feeling, of mind and mind-objects,
_ardent, greed and grief.
Each of the Eightfold path has a very precise meaning, a meaning that is related logically to the Buddhist philosophical and psychological system as a whole. Thus, Right view is something more definite than simple having good thoughts! It stands for an intelligent grasp of the realities of life, in outline if not in detail. At the other end of the path (eightfold path) we come to Eight concentration, which satisfies the transcendental state of consciousness which the truths that were formely apprehended only 
the intellect,and imperfectly,become the object of direct experience it is only when this is attained that ~ght (his perfected. It isoni~’w~14hi~is att~iined that Right view perfected~. All of the Eight fold path are not to be taken seriatim or progressively; but are to be cavitated together;for the perfection of one can come only through the simultaneous development of each.Just as in the case~f~e Jin]~~ compensation ~ldp ath do not stand in a solely temporal cause-effect relationship to one another; they are to be considered as mutually-supporting factors also. Right concentration develops and lifts on to a higher plane the knowledge that started as Right view, and so the end is adumbrated in the
beginning.
The Eightfold is conventionally divided into three parts; Sila (morality), Samadhi (Concentration) and Panna (wisdom). Right
Speech,Right Action and Right Livelihood belong to Sila,Right Effort, Right Mindfulness and Right Concentration to Samadhi, and
Right view and Right Intention to Panna; A detailed discussion of Buddhism,this is not possible here in this work; it is sufficient to note that morality in Buddhism springs directly from the
central pt of its philosophical sy~he~ ultimate non-reality of self. The bad or unwholesome deed is one that is self-centred and sekregarding, and so governed by greed or lust, animosity and delfiess and inspired by benevolence and insight.Buddhist morality is not an arbitray code of behaviour; te~u~y attached to a theological system, and subject to the existences of time and circumstances; it Is rooted in principles that are universal and undeviating because they belong not to the changing world of events but to the inner world of psychological motive, which is a constant~mann~e. ~There do craving~ and attachments (one to an ending bi~~dha’s renly was that they co~e to an en~ where the~ arise in the contact between the or~ans o~ sense and their resnective ob:ectc the~thin~s seen,~eard ,smeit, tasted, touched and concensed in the mi.nd.T’Then sensations are observations bare experience,as emDt~ nhenornena having~ no relation to an e~neriencTn~ lse~f.? and with oit awa~~enin~ the discriminative res~onses of desire ~or t~em is cut of atAits source.4 nroces of dissociation takes Y)lace!.SO in conte~iatio~ of body bare attenti on i~s directed to the bod~, considerin~ it irnnersonai~y as a comnound of nh~sicaI e~e~ents inattractive in thernseives as ~or instance,a hayr ~n a dish of ~ood.~y ana~-s~n~ its constituents and dispas2ionately not their renulive as~ects ,attachment to the body is wea~ened and sooner or later,accordin~ to t’e de~ree o~ concentration achieved,it is e~iminated.mhe bo~v,instead ~f bein~ viewed as an inferior and inimica~ ‘self’ is in this wav seen to be ~reci~elv what it is niatter in mo~entar~ ~rocess of decav and corruntion,the ~roduct o~ Thsical laws and nast .~amma. ~he   subiects of meditation,or more ~ro nerly mental ciltivet~ ~n (~ha~ana),are not various minds suitable for different temne~-ments,~’it the all. have one obiect,the realisation of the cessation of phenomena,which can    only be arrived at be intense mental obsornti Now this state of cessattorn (?)unnata) becomes  fully comprehended when ~hanas or states of
obsornt~on,~thernselves ~een transcended.Accordinf to ~ co~mentary, ?tA Bhikkhu who i~s devoted to the defi.nin~ of the Pour ~reat ~?rimar~.es ?atha~i (elernent of earth) ADO (el -ernent of water),etc - immerses himself in Sunnata (state of cessation) and eliminates the Drecention of livin~ bein~s. Since he does not entertain false notions concernin~ different kinds of bein~s,
disagreeable ones;and as one having understaiiding he either
affains the deathless or secures for hlmself a happy rebirth.”
The mental exercise known as meditation is found in all religk~us systems. Player is a form of discursive medftation and the recitation of matras is employed to tranqutlise the mind. hi most of the religious systems the goal is identified with the particular psychi results that ensue, sometimes very quickly; and the visons that come, in the semi-trance state, or the sounds that are heard, are considered to be the end-resuft of the exercise. This is not
the case in the form of Buddhist meditation called vipassana.
There is still comparatively little known about the mind, its fimctions and its powers, and it is difficuk for most people to distinguish between ~hypnosis, the d~elopment~of mediumistic states,herel process ofmental clarification and direct perception which is the object of Buddhist mental concenif~m~4 to him by the ~~tiser, ~(£~~iyone who has studied the subject of hypnotism is bound to see a connection between the mental state of compliance he has reached and the faculity with which the mystic can induce whatever kind of experiences he wills himself to undergo. There is another possibility latent in the practice meditation: the development of mediumistic facukies by which the subject can actually see and hear beings on differect planes of existence, the Devaloka
and the realm of the unhappy ghosts, for example.
The object of Buddhist meditation, however, is none of these things. The+rise as side products, but they are hindrances which have to be ovly to gain an intellectual understanding of the truth, the Th~~urfQlQNoe Truth, but also to liberate ourselves from the delu~n~and~y put an and both to ignorance and craving. if the Th    t’  does not produce resuks tending to this end resuks which are observable in the character and the whole attitude of life it is clear that there is something wrong either with the system or with the method of employing it. ft is not enough to see lights, to or to experience ecstasy or any other supernormal phenomena or powers. These phenomena are too common to be impressive to the a~lda~gers Buddhist meditation. There in them which are apparent to one who is also a student ofpsycho
It is in the~fam~~ous disc~ou~se of maha Satipatthana that Buddha preached the object and the means of aff aining it in clear terms. A~tive~ess to the movements of the body, to the ever changing states of the mind,is to be cuftivated in order that their nature should be known. Instead of identif~~g these physical and mental phenomena with the false concept of “self’, we are to see them as they really are; movements of a physical body, an aggregate of four mahabhuta (Plimary Elements), subject to physical laws of causality on the one h&ind, and on the other, a ~ of successive phases of consciousness ~ar~sing and passing away in response to extei~al stimuli. They are to be viewed objectively, as though they were processes not associated with ourselves but belonging to another order of phenomena. pacitA~e of any form of meditation leaves selfisimess of ½eg;~ism unabated, it has not been successfiiL A tree is judged by its ‘  fruits and a man by his actio~; there is no other criterion. This is particularly true in Buddhist psychology, because the man is his act~~onsF~Iii the truest jenset    CLc~~i[which they (actions) represent are the only Aie (man) ca~ make to any persistent identity not only through the different phases of also from one life to another. Attentiveness with regard to body and mind~~ to break down the illusion of se~; it also cuts~ T attachment to that craves, noi any object ofci:av
mg. It is a long and arduous discipline, and one ~ can i)nly be undertaken in retirement from the world and its cares. Yet even a temporary retirement, a temporary course of this ti~~iscipline will do a world of good to our mind. The mind is hard to tame; it roams here and there restlessly as the wind or like an untamed horse, but when it is fiillt(y under control it is most powerfull
in the whole world.
In the first place he is without fear. Fear arises because we associate mind and body (nama-rupa) with”self’; consequently any harm to either is considered to be harm done to oneself But he who has broken down this illusion by realising that the five khandha process is merely the manifestation of cause and effect, does not fear death misfortune. He remains equable ~like in success and failure, unaffected by praise or blame. The oniy thing he fears is demeritorious action, becauase he knows thai~o person or thing in the world can harm him except himsei{ and as his detachment increases he becomes less and less liable to demeritorious deeds. Unwholesome action comes of an unwholesome mind, and as the mind becomes purified, healed of fts disorders, bad Kamma ceases to accumulate. He comes to have a horror ofwrong action and to take greater and freater delight in those deeds that are rooted in Alobha, Adosa and Amoha (generosity, benevolence and wisdom).
++++++++++The end of The Light of Buddha Dhamma.++++++++++