P±li was a spoken language of northern India in the time of Gotama the Buddha. It was written in the Br±hm² script in India in the time of Emperor Aœoka and has been preserved in the scripts of the various countries where the language has been maintained. In Roman script the following set of diacritical marks are used to indicate the proper pronunciation.

The alphabet consists of forty-one characters: eight vowels and thirty-three consonants.

Vowels: a, ±, i, ², u, ³, e, o

Velar: k kh g gh ª

Palatal: c ch j jh ñ

Retroflex: µ µh ¹ ¹h º

Dental: t th d dh n

Labial: p ph b bh m

Miscellaneous: y, r, l, v, s, h, ¼, ½

The vowels a, i, u are short; ±, ², ³ are long; e and o are pronounced long except before double consonants: deva, mett±; loka, phoµµhabb±.

a is pronounced like ‘a’ in ‘about’; ± like ‘a’ in ‘father’;

i is pronounced like ‘i’ in ‘mint’; ² like ‘ee’ in ‘see’;

u is pronounced like ‘u’ in ‘put’; ³ like ‘oo’ in ‘pool’.

The consonant c is pronounced as in the ‘ch’ in ‘church’. All the aspirated consonants are pronounced with an audible expulsion of breath following the normal unaspirated sound. Therefore th is not as in ‘three’ but more like the sound in ‘Thailand’, and ph is not as in ‘photo’ but rather is pronounced ‘p’ accompanied by an expulsion of breath.

The retroflex consonants, µ, µh, ¹, ¹h, º are pronounced with the tip of the tongue turned back, whereas in the dentals, t, th, d, dh, n, it touches the upper front teeth.

The palatal nasal, ñ, is the same as the Spanish ‘ñ’, as in señor. The velar nasal, ª, is pronounced like ‘ng’ in ‘singer’ but occurs only with the other consonants in its group: ªk, ªkh,ªg, ªgh. The pronunciation of ½ is similar to ª but occurs most commonly as a terminal nasalization: ‘eva½ me suta½’. The P±li v is a soft ‘v’ or ‘w’ and ¼, produced with the tongue retroflexed, is almost a combined ‘rl’ sound.

The practice of the four-fold satipaµµh±na, the establishing of awareness, was highly praised by the Buddha in the suttas. Mentioning its importance in the Mah±satipaµµh±na Sutta, the Buddha called it ek±yano maggo—the only way for the purification of beings, for overcoming sorrow, for extinguishing suffering, for walking on the path of truth and for realising nibb±na (liberation).1

In this sutta, the Buddha presented a practical method for developing self-knowledge by means of k±y±nupassan± (observation of the body), vedan±nupassan± (observation of sensations), citt±nupassan± (observation of the mind), and dhamm±nupassan± (observation of the contents of the mind).2

To explore the truth about ourselves, we must examine what we are: body and mind. We must learn to observe these directly within ourselves. Accordingly, we must keep three points in mind: 1) The reality of the body may be imagined by contemplation, but to experience it directly one must work with vedan± (body sensations) arising within it. 2) Similarly, the actual experience of the mind is attained by working with the contents of the mind. Therefore, in the same way as body and sensations cannot be experienced separately, the mind cannot be observed apart from the contents of the mind. 3) Mind and matter are so closely inter-related that the contents of the mind always manifest themselves as sensations in the body. For this reason the Buddha said:

Therefore, observation of sensations offers a means —indeed the only means — to examine the totality of our being, physical as well as mental.

Broadly speaking, the Buddha refers to five types of vedan±:

1. Sukh± vedan± — pleasant sensations
2. Dukkh± vedan± — unpleasant sensations

4. Domanassa vedan± — unpleasant mental feeling

In all references to vedan± in the Satipaµµh±na Sutta the Buddha speaks of sukh± vedan±, dukkh± vedan±, i.e., the body sensations; or adukkhamasukh± vedan±, which in this context also clearly denotes neutral body sensations.

The strong emphasis is on body sensations because they work as a direct avenue for the attainment of fruition (nibb±na) by means of "strong dependence condition" (upanissaya-paccayena paccayo), i.e., the nearest dependent condition for our liberation. This fact is succinctly highlighted in the Paµµh±na, the seventh text of Abhidhamma Piµaka under the Pakat³panissaya, where it is stated:

From the above statement it is clear how important vedan±, sensation, is on the path of liberation. The pleasant and unpleasant body sensations, the surrounding environment (utu), the food we eat (bhojana½), and the sleeping and sitting position, the mattress or cushions used, etc. (sen±sana½) are all responsible for ongoing body sensations of one type or another. When the sensations are experienced properly, as the Buddha explained in Mah±satipaµµh±na Sutta, these become the nearest dependent condition for our liberation.

There are four dimensions to our nature: the body and its sensations, and the mind and its contents. These provide four avenues for the establishing of awareness in satipaµµh±na. In order that the observation be complete, we must experience every facet, which we can only do by means of vedan±. This exploration of truth will remove the delusions we have about ourselves.

In the same way, to come out of the delusion about the world outside, we must explore how the outside world interacts with our own mind-and-matter phenomenon, our own self. The outside world comes in contact with the individual only at the six sense doors: the eye, ear, nose, tongue, body and mind. Since all these sense doors are contained in the body, every contact of the outside world is at the body level.

The traditional spiritual teachers of India, before the Buddha, in his day and afterwards, expressed the view that craving causes suffering and that to remove suffering one must abstain from the objects of craving. This belief led to various practices of penance and extreme abstinence from external stimuli. In order to develop detachment, the Buddha took a different approach. Having learned to examine the depths of his own mind, he realized that between the external object and the mental reflex of craving is a missing link: vedan±.  Whenever we encounter an object through the five physical senses or the mind, a sensation arises; and based on the sensation, taºh± (craving) arises. If the sensation is pleasant we crave to prolong it, if it is unpleasant we crave to be rid of it. It is in the chain of Dependent Origination (paµiccasamupp±da) that the Buddha expressed his profound discovery:

The immediate cause for the arising of craving and, consequently, of suffering is not something outside of us but rather the sensations that occur within us.

Therefore, just as the understanding of vedan± is absolutely essential to understand the interaction between mind and matter within ourselves, the same understanding of vedan± is essential to understand the interaction of the outside world with the individual.

If this exploration of truth were to be attempted by contemplation or intellectualization, we could easily ignore the importance of vedan±. However, the crux of the Buddha’s teaching is the necessity of understanding the truth not merely at the intellectual level, but by direct experience. For this reason vedan± is defined as follows:

However, merely to feel the sensations within is not enough to remove our delusions. Instead, it is essential to understand the ti-lakkhaº± (three characteristics) of all phenomena. We must directly experience anicca (impermanence), dukkha (suffering), and anatta (selflessness) within ourselves. Of these three, the Buddha always stressed the importance of anicca because the realization of the other two will easily follow when we experience deeply the characteristic of impermanence. In the Meghiya Sutta of the Ud±na he said:

Therefore, in the practice of satipaµµh±na, the experience of anicca, arising and passing away, plays a crucial role. This experience of anicca as it manifests in the mind and body is also called vipassan±. The practice of Vipassana is the same as the practice of satipaµµh±na.

The Mah±satipaµµh±na Sutta begins with the observation of the body. Here several different starting points are explained: observing respiration, giving attention to bodily movements, etc. It is from these points that we can progressively develop vedan±nupassan±, citt±nupassan±  and dhamm±nupassan±. However, no matter from which point the journey starts, stages come which everyone must pass through on the way to the final goal. These are described in important sentences repeated not only at the end of each section of k±y±nupassan± but also at the end of vedan±nupassan±, citt±nupassan± and each section of dhamm±nupassan±. They are:

1. Samudaya-dhamm±nupass² v± viharati.

2. Vaya-dhamm±nupass² v± viharati.

1. One dwells observing the phenomenon of arising.

These sentences reveal the essence of the practice of satipaµµh±na. Unless these three levels of anicca are experienced, we will not develop paññ± (wisdom) — the equanimity based on the experience of impermanence — which leads to detachment and liberation. Therefore, in order to practise any of the four-fold satipaµµh±n± we have to develop the constant thorough understanding of impermanence which in P±li is known as sampajañña.

Sampajañña has been often misunderstood. In the colloquial language of the day, it also had the meaning of "knowingly." For example, the Buddha has spoken of sampaj±namus± bh±sit±,9 and sampaj±na mus±v±da10 which means "consciously, or knowingly, to speak falsely." This superficial meaning of the term is sufficient in an ordinary context. But whenever the Buddha speaks of vipassan±, of the practice leading to purification, to nibb±na, as here in this sutta, then sampajañña has a specific, technical significance.

To remain sampaj±no (the adjective form of sampajañña), one must meditate on the impermanence of phenomena (anicca-bodha), objectively observing mind and matter without reaction. The understanding of samudaya-vaya-dhamm± (the nature of arising and passing away) cannot be by contemplation, which is merely a process of thinking, or by imagination or even by believing; it must be performed with paccanubhoti 11 (direct experience), which is yath±bh³ta-ñ±ºa-dassana 12 (experiential knowledge of the reality as it is). Here the observation of vedan± plays its vital role, because with vedan± a meditator very clearly and tangibly experiences samudaya-vaya (arising and passing away). Sampajañña, in fact, is directly perceiving the arising and passing away of vedan±, wherein all four facets of our being are included.

It is for this reason that the three essential qualities—to remain ±t±p² (ardent), sampaj±no, and satim± (aware)—are invariably repeated for each of the four satipaµµh±nas. And as the Buddha explained, sampajañña is observing the arising and passing away of vedan±.13 Hence the part played by vedan± in the practice of satipaµµh±na should not be ignored or this practice of satipaµµh±na will not be complete.

In the words of the Buddha:

The practice of satipaµµh±na, which is the practice of Vipassana, is complete only when one directly experiences impermanence. Sensations provide the nexus where the entire mind and body are tangibly revealed as impermanent phenomena, leading to liberation.

_____________________________

Note: P±li references are from the Chaµµha Saªg±yana edition of the Tipiµaka, published by the Vipassana Research Institute (VRI), giving book and paragraph number, followed by the Pali Text Society (PTS) edition, giving book and page number.

Eva½ me suta½.

Eka½ samaya½ bhagav± kur³su viharati kamm±sadhamma½ n±ma kur³na½ nigamo. Tatra kho bhagav± bhikkh³ ±mantesi, ‘Bhikkhavo’1 ti. ‘Bhaddante’ ti te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca:

Ek±yano aya½, bhikkhave, maggo satt±na½ visuddhiy±, sokaparidev±na½ samatikkam±ya, dukkhadomanass±na½ atthaªgam±ya, ñ±yassa adhigam±ya, nibb±nassa sacchikiriy±ya, yadida½ catt±ro satipaµµh±n±.2

Katame catt±ro? Idha, bhikkhave, bhikkhu k±ye k±y±nupass² viharati ±t±p² sampaj±no3 satim±, vineyya loke abhijjh±domanassa½. Vedan±su vedan±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½. Citte citt±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½. Dhammesu dhamm±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½.4

Katha½ ca pana, bhikkhave, bhikkhu k±ye k±y±nupass² viharati?

Idha, bhikkhave, bhikkhu araññagato v± rukkham³lagato v± suññ±g±ragato v± nis²dati pallaªka½ ±bhujitv±, uju½ k±ya½ paºidh±ya, parimukha½ sati½ upaµµhapetv±. So sato va assasati, sato va passasati. D²gha½ v± assasanto ‘d²gha½ assas±m²’ ti paj±n±ti,5 d²gha½ v± passasanto ‘d²gha½ passas±m²’ ti paj±n±ti. Rassa½ v± assasanto ‘rassa½ assas±m²’ ti paj±n±ti, rassa½ v± passasanto ‘rassa½ passas±m²’ ti paj±n±ti. ‘Sabbak±yapaµisa½ved² assasiss±m²’ ti sikkhati, ‘sabbak±yapaµisa½ved² passasiss±m²’ ti sikkhati. ‘Passambhaya½ k±yasaªkh±ra½ assasiss±m²’ ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ passasiss±m²’ ti sikkhati.

Seyyath±pi, bhikkhave, dakkho bhamak±ro v± bhamak±rantev±s² v± d²gha½ v± añchanto ‘d²gha½ añch±m²’ ti paj±n±ti, rassa½ v± añchanto ‘rassa½ añch±m²’ ti paj±n±ti. Evameva kho, bhikkhave, bhikkhu d²gha½ v± assasanto ‘d²gha½ assas±m²’ ti paj±n±ti, d²gha½ v± passasanto ‘d²gha½ passas±m²’ ti paj±n±ti, rassa½ v± assasanto ‘rassa½ assas±m²’ ti paj±n±ti, rassa½ v± passasanto ‘rassa½ passas±m²’ ti paj±n±ti. ‘Sabbak±yapaµisa½ved² assasiss±m²’ ti sikkhati, ‘sabbak±yapaµisa½ved² passasiss±m²’ ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ assasiss±m²’ ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ passasiss±m²’ ti sikkhati.

Iti6 ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh±7 v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’8 ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya9 anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu gacchanto v± ‘gacch±m²’ ti paj±n±ti, µhito v± ‘µhitomh²’ ti paj±n±ti, nisinno v± ‘nisinnomh²’ ti paj±n±ti, say±no v± ‘say±nomh²’ ti paj±n±ti. Yath± yath± v± panassa k±yo paºihito hoti, tath± tath± na½ paj±n±ti.10

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu abhikkante paµikkante sampaj±nak±r² hoti,11 ±lokite vilokite sampaj±nak±r² hoti, samiñjite pas±rite sampaj±nak±r² hoti, saªgh±µipattac²varadh±raºe sampaj±nak±r² hoti, asite p²te kh±yite s±yite sampaj±nak±r² hoti, ucc±rapass±vakamme sampaj±nak±r² hoti, gate µhite nisinne sutte j±garite bh±site tuºh²bh±ve sampaj±nak±r² hoti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu imameva k±ya½, uddha½ p±datal± adho kesamatthak±, tacapariyanta½ p³ra½ n±nappak±rassa asucino paccavekkhati: ‘Atthi imasmi½ k±ye kes± lom± nakh± dant± taco ma½sa½ nh±ru aµµhi aµµhimiñja½ vakka½ hadaya½ yakana½ kilomaka½ pihaka½ papph±sa½ anta½ antaguºa½ udariya½ kar²sa½ pitta½ semha½ pubbo lohita½ sedo medo assu vas± khe¼o siªgh±ºik± lasik± mutta½’ ti.

Seyyath±pi, bhikkhave, ubhatomukh± puto¼i p³r± n±n±vihitassa dhaññassa, seyyathida½ s±l²na½ v²h²na½ mugg±na½ m±s±na½ til±na½ taº¹ul±na½. Tamena½ cakkhum± puriso muñcitv± paccavekkheyya: ‘Ime s±l² ime v²h², ime mugg±, ime m±s±, ime til±, ime taº¹ul±’ ti; evameva kho, bhikkhave, bhikkhu imameva k±ya½, uddha½ p±datal± adho kesamatthak±, tacapariyanta½ p³ra½ n±nappak±rassa asucino paccavekkhati: ‘Atthi imasmi½ k±ye kes± lom± nakh± dant± taco ma½sa½ nh±ru aµµhi aµµhimiñja½ vakka½ hadaya½ yakana½ kilomaka½ pihaka½ papph±sa½ anta½ antaguºa½ udariya½ kar²sa½ pitta½ semha½ pubbo lohita½ sedo medo assu vas± khe¼o siªgh±ºik± lasik± mutta½’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu imameva k±ya½ yath±µhita½ yath±paºihita½ dh±tuso paccavekkhati: ‘Atthi imasmi½ k±ye pathav²dh±tu ±podh±tu tejodh±tu v±yodh±t³’ ti.

Seyyath±pi, bhikkhave, dakkho gogh±tako v± gogh±takantev±s² v± g±vi½ vadhitv± catumah±pathe bilaso vibhajitv± nisinno assa; evameva kho, bhikkhave, bhikkhu imameva k±ya½ yath±µhita½ yath±paºihita½ dh±tuso paccavekkhati: ‘Atthi imasmi½ k±ye pathav²dh±tu ±podh±tu tejodh±tu v±yodh±t³’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ ek±hamata½ v± dv²hamata½ v± t²hamata½ v± uddhum±taka½ vin²laka½ vipubbakaj±ta½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ k±kehi v± khajjam±na½ kulalehi v± khajjam±na½ gijjhehi v± khajjam±na½ kaªkehi v± khajjam±na½ sunakhehi v± khajjam±na½ byagghehi v± khajjam±na½ d²p²hi v± khajjam±na½ siªg±lehi v± khajjam±na½ vividhehi v± p±ºakaj±tehi khajjam±na½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhikasaªkhalika½ sama½salohita½ nh±rusambandha½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhikasaªkhalika½ nima½salohitamakkhita½ nh±rusambandha½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhikasaªkhalika½ apagatama½salohita½ nh±rusambandha½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhik±ni apagatasambandh±ni dis± vidis± vikkhitt±ni, aññena hatthaµµhika½ aññena p±daµµhika½ aññena gopphakaµµhika½ aññena jaªghaµµhika½ aññena ³ruµµhika½ aññena kaµiµµhika½ aññena ph±sukaµµhika½ aññena piµµhiµµhika½ aññena khandhaµµhika½ aññena g²vaµµhika½ aññena hanukaµµhika½ aññena dantaµµhika½ aññena s²sakaµ±ha½. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhik±ni set±ni saªkhavaººapaµibh±g±ni. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhik±ni puñjakit±ni terovassik±ni. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Puna capara½, bhikkhave, bhikkhu seyyath±pi passeyya sar²ra½ sivathik±ya cha¹¹ita½ aµµhik±ni p³t²ni cuººakaj±t±ni. So imameva k±ya½ upasa½harati: ‘aya½ pi kho k±yo eva½dhammo eva½bh±v² eva½anat²to’ ti.

Iti ajjhatta½ v± k±ye k±y±nupass² viharati, bahiddh± v± k±ye k±y±nupass² viharati, ajjhattabahiddh± v± k±ye k±y±nupass² viharati, samudayadhamm±nupass² v± k±yasmi½ viharati, vayadhamm±nupass² v± k±yasmi½ viharati, samudayavayadhamm±nupass² v± k±yasmi½ viharati, ‘atthi k±yo’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu k±ye k±y±nupass² viharati.

Katha½ ca pana, bhikkhave, bhikkhu vedan±su vedan±nupass² viharati?

Idha, bhikkhave, bhikkhu sukha½ v± vedana½ vedayam±no ‘sukha½ vedana½ veday±m²’ ti paj±n±ti; dukkha½ v± vedana½ vedayam±no ‘dukkha½ vedana½ veday±m²’ ti paj±n±ti; adukkhamasukha½ v± vedana½ vedayam±no ‘adukkhamasukha½ vedana½ veday±m²’ ti paj±n±ti. S±misa½ v± sukha½ vedana½ vedayam±no ‘s±misa½ sukha½ vedana½ veday±m²’ ti paj±n±ti; nir±misa½ v± sukha½ vedana½ vedayam±no ‘nir±misa½ sukha½ vedana½ veday±m²’ ti paj±n±ti. S±misa½ v± dukkha½ vedana½ vedayam±no ‘s±misa½ dukkha½ vedana½ veday±m²’ ti paj±n±ti; nir±misa½ v± dukkha½ vedana½ vedayam±no ‘nir±misa½ dukkha½ vedana½ veday±m²’ ti paj±n±ti. S±misa½ v± adukkhamasukha½ vedana½ vedayam±no ‘s±misa½ adukkhamasukha½ vedana½ veday±m²’ ti paj±n±ti; nir±misa½ v± adukkhamasukha½ vedana½ vedayam±no ‘nir±misa½ adukkhamasukha½ vedana½ veday±m²’ ti paj±n±ti.12

Iti ajjhatta½ v± vedan±su vedan±nupass² viharati, bahiddh±13 v± vedan±su vedan±nupass² viharati, ajjhattabahiddh± v± vedan±su vedan±nupass² viharati, samudayadhamm±nupass² v± vedan±su viharati, vayadhamm±nupass² v± vedan±su viharati, samudayavayadhamm±nupass² v± vedan±su viharati, ‘atthi vedan±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu vedan±su vedan±nupass² viharati.

Katha½ ca pana, bhikkhave, bhikkhu citte14 citt±nupass² viharati?

Idha, bhikkhave, bhikkhu sar±ga½ v± citta½ ‘sar±ga½ citta½’ ti paj±n±ti, v²tar±ga½ v± citta½ ‘v²tar±ga½ citta½’ ti paj±n±ti, sadosa½ v± citta½ ‘sadosa½ citta½’ ti paj±n±ti, v²tadosa½ v± citta½ ‘v²tadosa½ citta½’ ti paj±n±ti, samoha½ v± citta½ ‘samoha½ citta½’ ti paj±n±ti, v²tamoha½ v± citta½ ‘v²tamoha½ citta½’ ti paj±n±ti, saªkhitta½ v± citta½ ‘saªkhitta½ citta½’ ti paj±n±ti, vikkhitta½ v± citta½ ‘vikkhitta½ citta½’15 ti paj±n±ti, mahaggata½ v± citta½ ‘mahaggata½ citta½’ ti paj±n±ti, amahaggata½ v± citta½ ‘amahaggata½ citta½’16 ti paj±n±ti, sa-uttara½ v± citta½ ‘sa-uttara½ citta½’ ti paj±n±ti, anuttara½ v± citta½ ‘anuttara½ citta½’17 ti paj±n±ti, sam±hita½ v± citta½ ‘sam±hita½ citta½’ ti paj±n±ti, asam±hita½ v± citta½ ‘asam±hita½ citta½’18 ti paj±n±ti, vimutta½ v± citta½ ‘vimutta½ citta½’ ti paj±n±ti, avimutta½ v± citta½ ‘avimutta½ citta½’ ti paj±n±ti.

Iti ajjhatta½ v± citte citt±nupass² viharati, bahiddh± v± citte citt±nupass² viharati, ajjhattabahiddh± v± citte citt±nupass² viharati,19 samudayadhamm±nupass² v± cittasmi½ viharati, vayadhamm±nupass² v± cittasmi½ viharati, samudayavayadhamm±nupass² v± cittasmi½ viharati, ‘atthi citta½’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu citte citt±nupass² viharati.

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati?

Idha, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati—pañcasu n²varaºesu.

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati—pañcasu n²varaºesu?

Idha, bhikkhave, bhikkhu santa½ v± ajjhatta½ k±macchanda½ ‘atthi me ajjhatta½ k±macchando’ ti paj±n±ti, asanta½ v± ajjhatta½ k±macchanda½ ‘natthi me ajjhatta½ k±macchando’ ti paj±n±ti, yath± ca anuppannassa k±macchandassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa k±macchandassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa k±macchandassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ by±p±da½ ‘atthi me ajjhatta½ by±p±do’ ti paj±n±ti, asanta½ v± ajjhatta½ by±p±da½ ‘natthi me ajjhatta½ by±p±do’ ti paj±n±ti, yath± ca anuppannassa by±p±dassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa by±p±dassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa by±p±dassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ thinamiddha½ ‘atthi me ajjhatta½ thinamiddha½’ ti paj±n±ti, asanta½ v± ajjhatta½ thinamiddha½ ‘natthi me ajjhatta½ thinamiddha½’ ti paj±n±ti, yath± ca anuppannassa thinamiddhassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa thinamiddhassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa thinamiddhassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ uddhaccakukkucca½ ‘atthi me ajjhatta½ uddhaccakukkucca½’ ti paj±n±ti, asanta½ v± ajjhatta½ uddhaccakukkucca½ ‘natthi me ajjhatta½ uddhaccakukkucca½’ ti paj±n±ti, yath± ca anuppannassa uddhaccakukkuccassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa uddhaccakukkuccassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa uddhaccakukkuccassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ vicikiccha½ ‘atthi me ajjhatta½ vicikicch±’ ti paj±n±ti, asanta½ v± ajjhatta½ vicikiccha½ ‘natthi me ajjhatta½ vicikicch±’ ti paj±n±ti, yath± ca anuppann±ya vicikicch±ya upp±do hoti ta½ ca paj±n±ti, yath± ca uppann±ya vicikicch±ya pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²n±ya vicikicch±ya ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Iti ajjhatta½ v± dhammesu dhamm±nupass² viharati, bahiddh± v± dhammesu dhamm±nupass² viharati, ajjhattabahiddh± v± dhammesu dhamm±nupass² viharati, samudayadhamm±nupass² v± dhammesu viharati, vayadhamm±nupass² v± dhammesu viharati, samudayavayadhamm±nupass² v± dhammesu viharati, ‘atthi dhamm±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati pañcasu n²varaºesu.

Puna capara½, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati pañcasu up±d±nakkhandhesu.20

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati pañcasu up±d±nakkhandhesu?

Idha, bhikkhave, bhikkhu, ‘iti r³pa½, iti r³passa samudayo, iti r³passa atthaªgamo; iti vedan±, iti vedan±ya samudayo, iti vedan±ya atthaªgamo; iti saññ±, iti saññ±ya samudayo, iti saññ±ya atthaªgamo; iti saªkh±r±, iti saªkh±r±na½ samudayo, iti saªkh±r±na½ atthaªgamo; iti viññ±ºa½, iti viññ±ºassa samudayo, iti viññ±ºassa atthaªgamo’ ti.

Iti ajjhatta½ v± dhammesu dhamm±nupass² viharati, bahiddh± v± dhammesu dhamm±nupass² viharati, ajjhattabahiddh± v± dhammesu dhamm±nupass² viharati, samudayadhamm±nupass² v± dhammesu viharati, vayadhamm±nupass² v± dhammesu viharati, samudayavayadhamm±nupass² v± dhammesu viharati, ‘atthi dhamm±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati pañcasu up±d±nakkhandhesu.

Puna capara½, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati chasu ajjhattikab±hiresu ±yatanesu.

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati chasu ajjhattikab±hiresu ±yatanesu?

Idha, bhikkhave, bhikkhu cakkhu½ ca paj±n±ti, r³pe ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Sota½ ca paj±n±ti, sadde ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Gh±na½ ca paj±n±ti, gandhe ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Jivha½ ca paj±n±ti, rase ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

K±ya½ ca paj±n±ti, phoµµhabbe ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Mana½ ca paj±n±ti, dhamme ca paj±n±ti, ya½ ca tadubhaya½ paµicca uppajjati sa½yojana½ ta½ ca paj±n±ti, yath± ca anuppannassa sa½yojanassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sa½yojanassa pah±na½ hoti ta½ ca paj±n±ti, yath± ca pah²nassa sa½yojanassa ±yati½ anupp±do hoti ta½ ca paj±n±ti.

Iti ajjhatta½ v± dhammesu dhamm±nupass² viharati, bahiddh± v± dhammesu dhamm±nupass² viharati, ajjhattabahiddh± v± dhammesu dhamm±nupass² viharati, samudayadhamm±nupass² v± dhammesu viharati, vayadhamm±nupass² v± dhammesu viharati, samudayavayadhamm±nupass² v± dhammesu viharati, ‘atthi dhamm±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati chasu ajjhattikab±hiresu ±yatanesu.

Puna capara½, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati sattasu bojjhaªgesu.

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati sattasu bojjhaªgesu?

Idha, bhikkhave, bhikkhu santa½ v± ajjhatta½ satisambojjhaªga½ ‘atthi me ajjhatta½ satisambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ satisambojjhaªga½ ‘natthi me ajjhatta½ satisambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa satisambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa satisambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ dhammavicayasambojjhaªga½21 ‘atthi me ajjhatta½ dhammavicayasambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ dhammavicayasambojjhaªga½ ‘natthi me ajjhatta½ dhammavicayasambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa dhammavicayasambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa dhammavicayasambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ v²riyasambojjhaªga½ ‘atthi me ajjhatta½ v²riyasambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ v²riyasambojjhaªga½ ‘natthi me ajjhatta½ v²riyasambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa v²riyasambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa v²riyasambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ p²tisambojjhaªga½22 ‘atthi me ajjhatta½ p²tisambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ p²tisambojjhaªga½ ‘natthi me ajjhatta½ p²tisambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa p²tisambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa p²tisambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ passaddhisambojjhaªga½23 ‘atthi me ajjhatta½ passaddhisambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ passaddhisambojjhaªga½ ‘natthi me ajjhatta½ passaddhisambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa passaddhisambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa passaddhisambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ sam±dhisambojjhaªga½ ‘atthi me ajjhatta½ sam±dhisambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ sam±dhisambojjhaªga½ ‘natthi me ajjhatta½ sam±dhisambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa sam±dhisambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa sam±dhisambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Santa½ v± ajjhatta½ upekkh±sambojjhaªga½ ‘atthi me ajjhatta½ upekkh±sambojjhaªgo’ ti paj±n±ti, asanta½ v± ajjhatta½ upekkh±sambojjhaªga½ ‘natthi me ajjhatta½ upekkh±sambojjhaªgo’ ti paj±n±ti, yath± ca anuppannassa upekkh±sambojjhaªgassa upp±do hoti ta½ ca paj±n±ti, yath± ca uppannassa upekkh±sambojjhaªgassa bh±van±ya p±rip³r² hoti ta½ ca paj±n±ti.

Iti ajjhatta½ v± dhammesu dhamm±nupass² viharati, bahiddh± v± dhammesu dhamm±nupass² viharati, ajjhattabahiddh± v± dhammesu dhamm±nupass² viharati, samudayadhamm±nupass² v± dhammesu viharati, vayadhamm±nupass² v± dhammesu viharati, samudayavayadhamm±nupass² v± dhammesu viharati, ‘atthi dhamm±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati sattasu bojjhaªgesu.

Puna capara½, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati cat³su ariyasaccesu.

Katha½ ca pana, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati cat³su ariyasaccesu?

Idha bhikkhave, bhikkhu ‘ida½ dukkha½’ ti yath±bh³ta½ paj±n±ti, ‘aya½ dukkhasamudayo’ ti yath±bh³ta½ paj±n±ti, ‘aya½ dukkhanirodho’ ti yath±bh³ta½ paj±n±ti, ‘aya½ dukkhanirodhag±min² paµipad±’ ti yath±bh³ta½ paj±n±ti.

Katama½ ca, bhikkhave, dukkha½ ariyasacca½?

J±ti pi dukkh±, jar± pi dukkh±, (by±dhi pi dukkh±,)24 maraºa½ pi dukkha½, sokaparidevadukkhadomanassup±y±s± pi dukkh±, appiyehi sampayogo pi dukkho, piyehi vippayogo pi dukkho, yampiccha½ na labhati ta½ pi dukkha½, saªkhittena pañcup±d±nakkhandh± dukkh±.

Katam± ca, bhikkhave, j±ti? Y± tesa½ tesa½ satt±na½ tamhi tamhi sattanik±ye j±ti sañj±ti okkanti abhinibbatti khandh±na½ p±tubh±vo ±yatan±na½ paµil±bho, aya½ vuccati, bhikkhave, j±ti.

Katam± ca, bhikkhave, jar±? Y± tesa½ tesa½ satt±na½ tamhi tamhi sattanik±ye jar± j²raºat± khaº¹icca½ p±licca½ valittacat± ±yuno sa½h±ni indriy±na½ parip±ko, aya½ vuccati, bhikkhave, jar±.

Katama½ ca, bhikkhave, maraºa½? Ya½ tesa½ tesa½ satt±na½ tamh± tamh± sattanik±y± cuti cavanat± bhedo antaradh±na½ maccu maraºa½ k±lakiriy± khandh±na½ bhedo ka¼evarassa nikkhepo j²vitindriyassupacchedo, ida½ vuccati, bhikkhave, maraºa½.

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samann±gatassa aññataraññatarena dukkhadhammena phuµµhassa soko socan± socitatta½ antosoko antoparisoko, aya½ vuccati, bhikkhave, soko.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samann±gatassa aññataraññatarena dukkhadhammena phuµµhassa ±devo paridevo ±devan± paridevan± ±devitatta½ paridevitatta½, aya½ vuccati, bhikkhave, paridevo.

Katama½ ca, bhikkhave, dukkha½?25 Ya½ kho, bhikkhave, k±yika½ dukkha½ k±yika½ as±ta½ k±yasamphassaja½ dukkha½ as±ta½ vedayita½, ida½ vuccati, bhikkhave, dukkha½.

Katama½ ca, bhikkhave, domanassa½?25 Ya½ kho, bhikkhave, cetasika½ dukkha½ cetasika½ as±ta½ manosamphassaja½ dukkha½ as±ta½ vedayita½, ida½ vuccati, bhikkhave, domanassa½.

Katamo ca, bhikkhave, up±y±so? Yo kho, bhikkhave, aññataraññatarena byasanena samann±gatassa aññataraññatarena dukkhadhammena phuµµhassa ±y±so up±y±so ±y±sitatta½ up±y±sitatta½, aya½ vuccati, bhikkhave, up±y±so.

Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniµµh± akant± aman±p± r³p± sadd± gandh± ras± phoµµhabb± dhamm±, ye v± panassa te honti anatthak±m± ahitak±m± aph±sukak±m± ayogakkhemak±m±, y± tehi saddhi½ saªgati sam±gamo samodh±na½ miss²bh±vo, aya½ vuccati, bhikkhave, appiyehi sampayogo dukkho.

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iµµh± kant± man±p± r³p± sadd± gandh± ras± phoµµhabb± dhamm±, ye v± panassa te honti atthak±m± hitak±m± ph±sukak±m± yogakkhemak±m± m±t± v± pit± v± bh±t± v± bhagin² v± mitt± v± amacc± v± ñ±tis±lohit± v±, y± tehi saddhi½ asaªgati asam±gamo asamodh±na½ amiss²bh±vo, aya½ vuccati, bhikkhave, piyehi vippayogo dukkho.

Katama½ ca, bhikkhave, yampiccha½ na labhati ta½ pi dukkha½? J±tidhamm±na½, bhikkhave, satt±na½ eva½ icch± uppajjati: ‘aho vata maya½ na j±tidhamm± ass±ma na ca vata no j±ti ±gaccheyy±’ ti. Na kho paneta½ icch±ya pattabba½. Ida½ pi yampiccha½ na labhati ta½ pi dukkha½.

Jar±dhamm±na½, bhikkhave, satt±na½ eva½ icch± uppajjati: ‘aho vata maya½ na jar±dhamm± ass±ma, na ca vata no jar± ±gaccheyy±’ ti. Na kho paneta½ icch±ya pattabba½. Ida½ pi yampiccha½ na labhati ta½ pi dukkha½.

By±dhidhamm±na½, bhikkhave, satt±na½ eva½ icch± uppajjati: ‘aho vata maya½ na by±dhidhamm± ass±ma, na ca vata no by±dhi ±gaccheyy±’ ti. Na kho paneta½ icch±ya pattabba½. Ida½ pi yampiccha½ na labhati ta½ pi dukkha½.

Maraºadhamm±na½, bhikkhave, satt±na½ eva½ icch± uppajjati: ‘aho vata maya½ na maraºadhamm± ass±ma, na ca vata no maraºa½ ±gaccheyy±’ ti. Na kho paneta½ icch±ya pattabba½. Ida½ pi yampiccha½ na labhati ta½ pi dukkha½.

Sokaparidevadukkhadomanassup±y±sadhamm±na½, bhikkhave, satt±na½ eva½ icch± uppajjati: ‘aho vata maya½ na sokaparidevadukkhadomanassup±y±sadhamm± ass±ma, na ca vata no sokaparidevadukkhadomanassup±y±sadhamm± ±gaccheyyu½’ ti. Na kho paneta½ icch±ya pattabba½. Ida½ pi yampiccha½ na labhati ta½ pi dukkha½.

Katame ca, bhikkhave, saªkhittena pañcup±d±nakkhandh± dukkh±? Seyyathida½—r³pup±d±nakkhandho vedanup±d±nakkhandho saññup±d±nakkhandho saªkh±rup±d±nakkhandho viññ±ºup±d±nakkhandho. Ime vuccanti, bhikkhave, saªkhittena pañcup±d±nakkhandh± dukkh±.

Ida½ vuccati, bhikkhave, dukkha½ ariyasacca½.

Katama½ ca, bhikkhave, dukkhasamudaya½ ariyasacca½?

Y±ya½ taºh± ponobbhavik± nand²r±gasahagat± tatratatr±bhinandin², seyyathida½, k±mataºh± bhavataºh± vibhavataºh±.

S± kho panes±, bhikkhave, taºh± kattha uppajjam±n± uppajjati, kattha nivisam±n± nivisati?

Ya½ loke piyar³pa½ s±tar³pa½ etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

Kiñca loke26 piyar³pa½ s±tar³pa½? Cakkhu loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Sota½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gh±na½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Jivh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Kayo loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Mano loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³p± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Sadd± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Ras± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabb± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhamm± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

Cakkhuviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Sotaviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gh±naviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Jivh±viññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. K±yaviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Manoviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

Cakkhusamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Sotasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gh±nasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Jivh±samphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. K±yasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Manosamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

Cakkhusamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Sotasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gh±nasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Jivh±samphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. K±yasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Manosamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³pasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Saddasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandhasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Rasasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabbasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhammasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³pasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Saddasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandhasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Rasasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabbasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhammasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³pataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Saddataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandhataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Rasataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabbataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhammataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³pavitakko27 loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Saddavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandhavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Rasavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabbavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhammavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

R³pavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Saddavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Gandhavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Rasavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Phoµµhabbavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati. Dhammavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± uppajjam±n± uppajjati, ettha nivisam±n± nivisati.

Ida½ vuccati, bhikkhave, dukkhasamudaya½ ariyasacca½.

Katama½ ca, bhikkhave, dukkhanirodha½ ariyasacca½?

Yo tass±yeva taºh±ya asesavir±ganirodho c±go paµinissaggo mutti an±layo. S± kho panes±, bhikkhave, taºh± kattha pah²yam±n± pah²yati, kattha nirujjham±n± nirujjhati? Ya½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

Kiñca loke piyar³pa½ s±tar³pa½? Cakkhu loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Sota½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gh±na½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Jivh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. K±yo loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Mano loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³p± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Sadd± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Ras± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabb± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhamm± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

Cakkhuviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Sotaviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gh±naviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Jivh±viññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. K±yaviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Manoviññ±ºa½ loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

Cakkhusamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Sotasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gh±nasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Jivh±samphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. K±yasamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Manosamphasso loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

Cakkhusamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Sotasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gh±nasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Jivh±samphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. K±yasamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Manosamphassaj± vedan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³pasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Saddasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandhasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Rasasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabbasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhammasaññ± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³pasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Saddasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandhasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Rasasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabbasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhammasañcetan± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³pataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Saddataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandhataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Rasataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabbataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhammataºh± loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³pavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Saddavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandhavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Rasavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabbavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhammavitakko loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

R³pavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Saddavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Gandhavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Rasavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Phoµµhabbavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati. Dhammavic±ro loke piyar³pa½ s±tar³pa½, etthes± taºh± pah²yam±n± pah²yati, ettha nirujjham±n± nirujjhati.

Ida½ vuccati, bhikkhave, dukkhanirodha½ ariyasacca½.

Katama½ ca, bhikkhave, dukkhanirodhag±min² paµipad± ariyasacca½? Ayameva ariyo aµµhaªgiko maggo, seyyathida½, samm±diµµhi, samm±saªkappo, samm±v±c±, samm±kammanto, samm±-±j²vo, samm±v±y±mo, samm±sati, samm±sam±dhi.

Katam± ca, bhikkhave, samm±diµµhi? Ya½ kho, bhikkhave, dukkhe ñ±ºa½, dukkhasamudaye ñ±ºa½, dukkhanirodhe ñ±ºa½, dukkhanirodhag±miniy± paµipad±ya ñ±ºa½. Aya½ vuccati, bhikkhave, samm±diµµhi.

Katamo ca, bhikkhave, samm±saªkappo? Nekkhammasaªkappo, aby±p±dasaªkappo, avihi½s±saªkappo. Aya½ vuccati, bhikkhave, samm±saªkappo.

Katam± ca, bhikkhave, samm±v±c±? Mus±v±d± veramaº², pisuº±ya v±c±ya veramaº², pharus±ya v±c±ya veramaº², samphappal±p± veramaº². Aya½ vuccati, bhikkhave, samm±v±c±.

Katamo ca, bhikkhave, samm±kammanto? P±º±tip±t± veramaº², adinn±d±n± veramaº², k±mesumicch±c±r± veramaº². Aya½ vuccati, bhikkhave, samm±kammanto.

Katamo ca, bhikkhave, samm±-±j²vo? Idha, bhikkhave, ariyas±vako micch±-±j²va½ pah±ya samm±-±j²vena j²vita½ kappeti. Aya½ vuccati, bhikkhave, samm±-±j²vo.

Katamo ca, bhikkhave, samm±v±y±mo? Idha, bhikkhave, bhikkhu anuppann±na½ p±pak±na½ akusal±na½ dhamm±na½ anupp±d±ya chanda½ janeti v±yamati v²riya½ ±rabhati citta½ paggaºh±ti padahati; uppann±na½ p±pak±na½ akusal±na½ dhamm±na½ pah±n±ya chanda½ janeti v±yamati v²riya½ ±rabhati citta½ paggaºh±ti padahati; anuppann±na½ kusal±na½ dhamm±na½ upp±d±ya chanda½ janeti v±yamati v²riya½ ±rabhati citta½ paggaºh±ti padahati; uppann±na½ kusal±na½ dhamm±na½ µhitiy± asammos±ya bhiyyobh±v±ya vepull±ya bh±van±ya p±rip³riy± chanda½ janeti v±yamati v²riya½ ±rabhati citta½ paggaºh±ti padahati. Aya½ vuccati, bhikkhave, samm±v±y±mo.

Katam± ca, bhikkhave, samm±sati? Idha, bhikkhave, bhikkhu k±ye k±y±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½, vedan±su vedan±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½, citte citt±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½, dhammesu dhamm±nupass² viharati ±t±p² sampaj±no satim±, vineyya loke abhijjh±domanassa½. Aya½ vuccati, bhikkhave, samm±sati.

Katamo ca, bhikkhave, samm±sam±dhi? Idha, bhikkhave, bhikkhu vivicceva k±mehi vivicca akusalehi dhammehi savitakka½ savic±ra½27 vivekaja½ p²tisukha½ paµhama½ jh±na½ upasampajja viharati, vitakkavic±r±na½ v³pasam± ajjhatta½ sampas±dana½ cetaso ekodibh±va½ avitakka½ avic±ra½ sam±dhija½ p²tisukha½ dutiya½ jh±na½ upasampajja viharati, p²tiy± ca vir±g± upekkhako ca viharati sato ca sampaj±no sukha½ ca k±yena paµisa½vedeti ya½ ta½ ariy± ±cikkhanti: ‘upekkhako satim± sukhavih±r²’ ti tatiya½ jh±na½ upasampajja viharati, sukhassa ca pah±n± dukkhassa ca pah±n± pubbeva somanassadomanass±na½ atthaªgam± adukkhamasukha½ upekkh±satip±risuddhi½ catuttha½ jh±na½ upasampajja viharati. Aya½ vuccati, bhikkhave, samm±sam±dhi.

Ida½ vuccati, bhikkhave, dukkhanirodhag±min² paµipad± ariyasacca½.

Iti ajjhatta½ v± dhammesu dhamm±nupass² viharati, bahiddh± v± dhammesu dhamm±nupass² viharati, ajjhattabahiddh± v± dhammesu dhamm±nupass² viharati, samudayadhamm±nupass² v± dhammesu viharati, vayadhamm±nupass² v± dhammesu viharati, samudayavayadhamm±nupass² v± dhammesu viharati, ‘atthi dhamm±’ ti v± panassa sati paccupaµµhit± hoti. Y±vadeva ñ±ºamatt±ya paµissatimatt±ya anissito ca viharati, na ca kiñci loke up±diyati. Eva½ pi kho, bhikkhave, bhikkhu dhammesu dhamm±nupass² viharati cat³su ariyasaccesu.

Yo hi koci, bhikkhave, ime catt±ro satipaµµh±ne eva½28 bh±veyya sattavass±ni, tassa dvinna½ phal±na½ aññatara½ phala½ p±µikaªkha½: diµµheva dhamme aññ±,29 sati v± up±disese an±g±mit±.30

Tiµµhantu, bhikkhave, sattavass±ni. Yo hi koci, bhikkhave, ime catt±ro satipaµµh±ne eva½ bh±veyya cha vass±ni, tassa dvinna½ phal±na½ aññatara½ phala½ p±µikaªkha½: diµµheva dhamme aññ±, sati v± up±disese an±g±mit±.

Tiµµhantu, bhikkhave, cha vass±ni...pe.

Tiµµhantu, bhikkhave, pañca vass±ni...pe.

Tiµµhantu, bhikkhave, catt±ri vass±ni...pe.

Tiµµhantu, bhikkhave, t²ºi vass±ni...pe.

Tiµµhantu, bhikkhave, dve vass±ni..pe.

Tiµµhatu, bhikkhave, eka½ vassa½. Yo hi koci, bhikkhave, ime catt±ro satipaµµh±ne eva½ bh±ve