Saṃyutta Nikāya
4. Saḷāyatana Vagga
43. Asaṅkhata Saṃyutta
2. Dutiya Vagga

Sutta 12

Asaṅkhata Suttaṃ

Not Own-made

Translated from the Pāḷi by Michael M. Olds

 

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Translator's Introduction

This sutta, in the Pāḷi presents each angle of each Dhamma with the same introductory and terminal wording. I have included only the first and the last and the important statement given for each that it is one means for attaining the not-ownmade.

The interesting thing to think about with this suttas is the fact that each of these "angles" is by this stated to be a full path to the end of lust, anger and delusion (in other words, arahantship).

By itself this is not easy to see, but if you go into the details of each (provided here in a certain amount of detail in footnotes) you will see that there are conditions: most will require that for this one dimension to be a full path it must be based on solitude, dispassion, ending, and culminate in letting go or in some way ropes in the other dimensions of that unit of Dhamma.

The Woodward, Bhikkhu Bodhi and the BJT Pāḷi all have the various Dhammas given a heading. Headings were not given at the time these suttas were originally taught and I think here they defeat the idea that each angle can be taken as a full path in itself

 

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[1][pts][bodh] I hear tell:

Once upon a time The Lucky Man,
Savatthi-town revisiting.

There then, The Lucky Man, said this to the beggars gathered round:

"Beggars!".

"Elder!"
said the beggars in response to The Lucky Man.

The Lucky Man said this to them:

"I will explain
the not own-made^[1] to you, beggars, and the ways to go to the not own-made.

Listen carefully!'

And what, beggars,
is the not own-made?

Whatever, beggars, is
lust's destruction,^[2]
anger's destruction,^[3]
confusion's destruction.^[4]

This, beggars,
is what is called
"the not own-made".

And what, beggars,
are the ways to go
to the not own-made?

Calm^[5]

This, beggars,
is what is called
a way to the not-ownmade.

Insight.^[6]

This, beggars,
is what is called
a way to the not-ownmade.

Serenity^[7] with Thought and Pondering^[8]

This, beggars,
is what is called
a way to the not-ownmade.

Serenity without Thought and Just a Measure of Pondering^[9]

This, beggars,
is what is called
a way to the not-ownmade.

Serenity without Thought or Pondering

This, beggars,
is what is called
a way to the not-ownmade.

Empty^[10] Serenity

This, beggars,
is what is called
a way to the not-ownmade.

Signless^[11] Serenity

This, beggars,
is what is called
a way to the not-ownmade.

Aimless^[12] Serenity

This, beggars,
is what is called
a way to the not-ownmade.

Minding^[13] the Body
seeing how it comes to be,
seeing how it burns out,
living above it all,
careful (Appamāda,)
insightful and calmed down,
overcoming any hunger and thirst that may appear,
downbound to nothing at all in the world.

This, beggars,
is what is called
a way to the not-ownmade.

Minding sense experience
seeing how it comes to be,
seeing how it burns out,
living above it all,
careful (Appamāda,)
insightful and calmed down,
overcoming any hunger and thirst that may appear,
downbound to nothing at all in the world.

This, beggars,
is what is called
a way to the not-ownmade.

Minding the heart
seeing how it comes to be,
seeing how it burns out,
living above it all,
careful (Appamāda,)
insightful and calmed down,
overcoming any hunger and thirst that may appear,
downbound to nothing at all in the world.

This, beggars,
is what is called
a way to the not-ownmade.

Minding Dhamma
seeing how it comes to be,
seeing how it burns out,
living above it all,
careful (Appamāda,)
insightful and calmed down,
overcoming any hunger and thirst that may appear,
downbound to nothing at all in the world.

This, beggars,
is what is called
a way to the not-ownmade.

Effort^[14] to remove bad conditions.
Here beggars,
a beggar intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
getting rid of arisen bad
unskillful things.

This, beggars,
is what is called
a way to the not-ownmade.

Effort to prevent the arising
of bad conditions.
a beggar intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
the non-arising
of unarisen bad,
unskillful things.

This, beggars,
is what is called
a way to the not-ownmade.

Effort to attain good conditions.
Here beggars,
a beggar intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
the arising of
unarisen skillful things.

This, beggars,
is what is called
a way to the not-ownmade.

Effort to preserve good conditions.
Here beggars,
a beggar intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
the establishment,
clarification,
greater development,
fruitful development
and perfection of
arisen skillful things.

This, beggars,
is what is called
a way to the not-ownmade.

Here beggars, a beggar develops
the power-path^[15]
that is wish-serenity-connected-exertion-own-making,

This, beggars,
is what is called
a way to the not-ownmade.

Here beggars, a beggar develops
the power-path
that is energy-serenity-connected-exertion-own-making,

This, beggars,
is what is called
a way to the not-ownmade.

Here beggars, a beggar develops
the power-path
that is heart-serenity-connected-exertion-own-making,

This, beggars,
is what is called
a way to the not-ownmade.

Here beggars, a beggar develops
the power-path
that is investigation-serenity-connected-exertion-own-making.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the force^[16] of faith
seated on^[17] solitude,^[18]
seated on dispassion,^[19]
seated on ending,^[20]
culminating^[21] in giving up.^[22]

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the force of fear of blame
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the force of sense of shame
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the force of energy
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the force of wisdom
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the power^[23] of faith
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the power of fear of blame
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the power of sense of shame
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the power of energy
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here, beggars, a beggar has
the power of wisdom
seated on solitude,
seated on dispassion,
seated on ending,
culminating in giving up.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is minding
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is Dhamma research,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is energy building,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is enthusiasm,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is impassivity,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is serenity,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar develops
the dimension of self-awakening
that is detachment,
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate working hypothesis^[24]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate principles^[25]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate speech^[26]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate works^[27]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate lifestyle^[28]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate self-control^[29]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate mind^[30]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Here a beggar has consummate serenity^[31]
seated on solitude,
seated on dispassion,
seated on ending
culminating in letting go.

This, beggars,
is what is called
a way to the not-ownmade.

Whatever, beggars,
ought to be done
for his students
by a kindly master,
out of compassion,
with compassion,
that I have done.

These, beggars,
are the roots of trees,
these are empty huts.

Meditate, beggars,
do not be careless,
do not provide grounds for later regret.

This then is my advice."

 

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^[1] Asaṅkhata. PED: "past participle of saṅkharoti;... (but see saṅkhāra] 1. put together, compound; conditioned, produced ..." But the PED definition neglects to point out that the making is the making of that which is later termed "Me" or "Mine". What saṅkhara is is the identification with that which is created by the individual through acts of thought, word and deed with the intent of creating sense experience for himself. Mistranslation of this term (and it is so mistranslated at this time (Thursday, April 16, 2026 8:09 AM) by virtually all the other translators) becomes of vital concern when it is given as "conditioned" because the Buddha tells us that Nibbāna is asaṅkhāra (not own-made, not unconditioned (paccaya)). Nibbāna is conditioned by following the Magga, but it is not own-made. Following the Magga is not-doing or letting go of that which prevents one from attaining it. Not-doing a wrong thing does not create anything. For more on this see "Is Nibbāna Conditioned?" in the Forum.

^[2] Rāga. Excitement, passion.

^[3] Dosa. Anger, ill-will, evil intention, wickedness, corruption, malice, hatred.

^[4] Moha. Stupidity, dullness of mind and soul, delusion, bewilderment, infatuation.

^[5] Samatha. To be practiced in conjunction with vipassana (see next). PED: calm, quietude of heart. Samatha is popularly associated with the jhānas, so "calm" is understood this way:

Here, beggars, a beggar
separating himself from sense pleasures,
separating himself from unskillful things,
with thinking,
with pondering
isolation-born pleasurable-enthusiasm
rises up into and
makes a habitat of
The First Knowledge.

Again, beggars, deeper than that,
a beggar,
dissolving thought and pondering,
internally self-pacified,
become whole-heartedly single minded,
without thinking,
without pondering,
rises up into and
makes a habitat of
The Second Knowledge.

Again, beggars, deeper than that,
a beggar,
with the vanishing of enthusiasm, and
living detached,
minding,
self-aware, and
pleased,
experiencing in his own body
that of which the Aristocrats speak
when they say:

'Detached, minding, he lives pleasantly'

rises up into and makes a habitat of
The Third Knowledge.

Again, beggars, deeper than that,
a beggar,
letting go of pleasures,
letting go of pains,
settling down the antecedent mental ease and mental pain,
without pain, but
without pleasure,
detached,
recollected,
surpassingly pure,
rises up into and makes a habitat of
The Fourth Knowledge.

Another popular approach is to be found in the Cūḷa Suññata Suttaṃ, A Little Spell of Emptiness where by focusing on each higher step as one goes along to the exclusion of all the previous steps one ends up with the perception of the Arahant:

'This way there is only this that disturbs the emptiness:
that is,
the six sense-realms bound to this body
responding to life.'

"Jhāna" is really only a set of words describing the mechanism of action of many equivalent methods of attaining calm, tranquillity, stillness of the heart. In this Dhamma calm and stillness are a matter of less and less of that which disturbs the stillness. Another way of putting this would be to say that attaining perfect stillness of heart is the only way to experience Nibbāna. What needs to be driven into consciousness is the idea that stillness cannot be got by activity (of thought, word or deed): it is got by not-doing or letting go. Of course there are degrees, but anything less than perfect stillness of heart, that is the detachment from all that which has come into existence, no matter how high, is seen as a failure to attain the goal.

^[6] Vipassanā. To be practiced in conjunction with samatha (see above). Much much more than the 'mindfulness' that is taught in the first of the first sections of the Satipaṭṭana Suttanta insight covers the whole of the Dhamma, from seeing that the first truth is the sure way to see the basic nature of everything that has come to be to actually seeing what it means to perceive:

'This is it!
This is the culmination!
That is, the calming of all own-making,
the resolution of all involvements,
the withering away of thirst,
dispassion,
extinction,
Nibbāna.'

— AN 11.7 and many others.

^[7] Samādhi. The ultimate meaning, and what PED is essentially saying is that this term encompasses the state reached by following the Buddha's Dhamma from start to finish. It is variously defined as the four jhānas; a state empty of, without signs of, and without aims at acquisition of anything associated with lust, anger, and confusion. I think it is best understood as a dimension of awakening in The Seven Dimensions of Self-Awakining, where it follows impassivity and precedes detachment: the state of being on top of things (serenity), but not yet completely detached from them. If 'equanimity" were not always being used to translate upekkha, it would serve well here. Samādhi is also frequently described as a state of "hole-hearted single-mindedness" (ekodi-bhava) being completely focused on the Dhamma.

^[8] Sa-Vitakka Sa-Vicāra. These terms mean and are describing thinking and pondering (examining, evaluating, considering, thinking over). The vi in front of both means "re" which is to point out that these things are not experienced by one in one single shot but are repeated again and again. The sa means "with". What these terms are not is "placing the mind and keeping it there" or "initial thought and sustained thought." The first fly's in the face of the use in all non-jhāna cases as just thinking and pondering, and, on top of that is a grasping where the point is a giving up (why go to the trouble of "placing" the mind and "keeping" it there in the first jhāna (both activities) when for the second jhāna they are to be removed? "placing the mind and keeping it there actually prevents the second jhāna"!). If followed this practice leads in the wrong direction. The same criticism applies when thinking of "sustained thinking" (that it is a grasping after when what is required is the recognition that these are phenomena that are present from the start and are to be let go): if anything, we are being told not to sustain thinking! I am not voicing anger here, I am trying to get across the idea that there is an important distinction between words that describe methods that imply getting versus those that imply letting go or not-doing.

Thoughts do not originate with the individual. They come from the outside, formed in various ways from what is perceived. It is very important to see this when it comes to the idea of letting go. A passing thought is not the making of a kammic deed. If one were responsible for every thought that passed through the mind one would never reach Nibbāna. It is when a thought is picked up or carried (cara) that it becomes one's own.

^[9] Pondering is what is done after a thought has been taken up by the individual. The thought being pondered may recur many many times and be seen from many different angles. Eventually however the meditator will see that without this pondering the same conclusion (or more probably a better conclusion, or the whole thing is just let go as being unnecessary or even harmful) will be reached in an instant when pondering has been abandoned.

^[10] Suññata. Not a "void," bit empty of empty habits (lust, anger and confusion). For detailed discussion of the use of this idea see Cūḷa Suññata Suttaṃ A Little Spell of Emptiness and Mahā Suññata Suttaṃ A Great Spell of Emptiness.

^[11] Animitta. Without signs of lust, anger or confusion.

^[12] Appaṇihita. PED: "aimless, not bent on anything, free from desire, usually as neuter aimlessness." Without ambition for anything connected to lust, anger or confusion.

^[13] Sati-
The set-up mind is described this way:

Live in a body
in sensation
in states of the heart
and in the Dhamma
seeing bodies
sensations
states of the heart
and the Dhamma
as they really are.
seeing how they come to be.
seeing how they burn out.
living above it all.
watchful and diligent,
(appamāda)
mindful.
reviewing and calming down.
overcoming any taṇhā,
ambitions and disappointments,
likings and dislikings,
that may appear,
downbound to nothing at all
in the world.

For a detailed description, see DN 22 or MN 10. Minding means 'watching over" not "unbroken attention to". Think of "mind the children," or "mind your manners."

Watching over is described again and again in these suttas as:

Living overseeing body, sense experience, the heart and the Dhamma
with regard to the internal
or with regard to the external
or with regard to the internal and the external.

Or living overseeing body, sense experience, the heart and the Dhamma,
through the origins of things,
or through the aging of things,
or through the origins and aging of things.

Or thinking:
'This is body, sense experience, the heart and the Dhamma,
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.

Thus he lives overseeing
but does not grasp after
things of the world.

Even so, beggars,
a beggar lives overseeing body, sense experience, the heart and the Dhamma.

Paṭṭhāna. Bhikkhu Thanissaro: establishings; Bhikkhu Bodhi: Establishments; Woodward: stations; Walshe: Foundations; Rhys-Davids: setting-up. It is establishing, they are establishments, they are the foundations of the Dhamma, this is how to set them up so as to be able to say they are one sure path to the purification of beings, for rising above grief and lamentation, for the subsidence of pain and misery, for mastering the method, for experiencing Nibbāna.

Body (kāya): Living in a body, oversee the body: Mind the breath, the postures, the activities, the disgusting nature of its parts, its nature as made up from elementary substances, and its destiny to decay like a corpse thrown into the charnal grounds to end up as a pile of dust.

Sense experience (vedanā): Living in experience of the senses, oversee the senses: Mind pleasant sensation, painful sensation, and the experience of having neither unpleasant sensations nor pleasant sensation, and make yourself aware as to whether or not your attitude towards these states is bound up in the world or not bound up in anything at all of experience through the senses. And make yourself aware of the consequences of holding each of these views

Heart (citta — mental states): Living in the heart, oversee the sixteen basic mental states knowing:

Of a heart with lust:
'This is a heart with lust;'

Of a heart without lust:
'This is a heart without lust;'

Of a heart with anger:
'This is a heart with anger;'

Of a heart without anger:
'This is a heart without anger;'

Of a deluded heart:
'This is a deluded heart;'

Of a heart without delusion:
'This is a heart without delusion;'

Of a narrow heart, he knows:
'This is a narrow heart;'

Of a broad heart:
'This is a broad heart;'

Of a closed heart, he knows:
'This is a closed heart;'

Of an open heart:
'This is an open heart;'

Of a heart that is less than superior:
'This heart is less than superior;'

Of a heart that is nothing less than superior:
'This heart is nothing less than superior;'

Of an unbalanced heart:
'This is an unbalanced heart;'

Of a balanced heart:
'This is a balanced heart;'

Of a heart that is not free:
'This is a heart that is not free;'

Of a heart that is free:
'This is a heart that is free.'

Dhamma: Living in the Dhamma, oversee things thorough the lens of:

[1] The Diversions (see SN 5.56.46 Abhaya (Nīvaraṇā). (PED has this only under vi-) obstruction, bias, prejudice. They have come to be called 'the hindrances' by most translators. The simile is the blocking of a stream where as I see it a hindrance stops the flow where a diversion changes the direction of the flow but does not stop it. I suggest that these are not hindrances (things that stop one) but diversions (things that lead one astray). But they do stop one's progress along certain lines, in a limited way for a time. I suppose which translation you use will depend on your view of the stream: is it the stream that leads to Nibbāna or is it the stream of worldly pursuits? Both occur in the suttas.

Sense-pleasures (Kāma)-(rāga). Passionate desire for pleasures of the senses. It should be kept in mind that this includes anything that is perceived through the senses, whether pleasant or unpleasant, high or low.

Deviance Vyāpāda. Usually translated "ill will" or "malevolence", I say vya a-pada via the not path; deviance.

Laziness and inertia Thīna-middha. Woodward: sloth and torpor; Bhikkhu Bodhi: restlessness and remorse; Bhikkhu Thanissaro: sloth and drowsiness.

Excitement and worry Uddhacca-kukkucca. Woodward: excitement and flurry; Bhikkhu Bodhi: restlessness and remorse; Bhikkhu Thanissaro: restlessness and anxiety.

Doubt Vicikicchā. Doubt as to the meaning of any part of the Dhamma; or doubt as to what is Dhamma and what is not-Dhamma.

In each case he knows: When it is within or without; he knows it, should there come to be its arising if unarisen; a letting go of that arisen diversion and he knows it when there will come to be no future arising of that let go diversion.

[2] The Five bound-up Stockpiles (See SN 3.22.60 Mahāli) (upadana) (khandha)

Form (or Body). Rūpa; form, shape. Used to show that the body is no more than another of the gazillion forms found in the world.

Sense Experience. Vedanā. When spoken of as concerning the non-arahant, this is what is experienced through the senses: pleasant sense experience, painful sense experience or sense experience which is not painful but not pleasant. The idea that this latter is "neutral" sense experience should be avoided and the longer form "not-upleasant-but-not-pleasant" should be used. This is not the arising of a sensation but the non-arising of either of the other sensations.

Perception. Saññā. Once-knowing. It is the first knowing of a named form.

Own-making. Saṅkhārā. Saṅ = own, or with; khārā = make. It is the identification with the things made by intentional acts of thought, word and deed. Confounding, construction, co-founding, fabrication, volitional formations (and Woodward's "activities" in a different sense): none of these are "wrong" but all miss the point that the thing being made is identified with as "me" or "mine". It is vitally important when one tries to figure out how to attain Nibbāna when the Buddha has said that Nibbāna is not Saṅkhārāmed. It is the result (paccaya) of following the Magga, but it is not own-made because following the Magga one "not-does" or "lets go" one does not "own-make". The state that is understood then, as Nibbāna has not been made by the self, but is a result of his not doing what obstructs it. You can't say that a thing has been made by an individual when it has been created by his intentional "not-doing" of something else.

Re-knowing-knowing-knowledge Viññāṇa. Re-knowing-knowing-knowledge because it is the knowledge of knowing that one knows. Vi = re because that knowing is repeated numerous times. Usually translated 'consciousness', that translation misses both the richness of the experience and the way in which the experience is had in different ways for the arahant and for the ordinary person. Knowing is not restricted to that which is known through the senses where consciousness is.

[3] Six Internal/External Realms (chasu ajjhattika-bāhiresu āyatanesu), aka The Realm of the Senses. This includes the mind as the sixth sense. The eye and sights; the ear and sounds; the nose and scents; the tongue and savours; the body and touches; the mind and re-knowing what is known by the other five senses and making what sense of that as it is able to do. This should be understood: What is known by the mind, when it is being used to know what is being sensed by the other five senses is understood as sense perception, when the mind is knowing what is not peceived through the five senses it is understood to have extra-sensory-perception.

[4] The Seven Dimensions of Self Awakening (See SN 5.46.56 Abhaya) Sati Sati has all the meanings we give to "mind", but two are dominant: The ability to remember what was done and said long ago, and paying attention to what one is about at all times and in all ways and in that paying attention seeing how things originate, how they pass away, how they are not self and rising above them, being detached and without the ordinary worldly lust and depression. sambojjh'aṅgaṃ. what you want to do is to set this up in your mind like this:

Sati rules which of the two columns you make the focus of your meditation. Both are progressions and the whole is a progression. First you investigate Dhamma, then you generate the energy needed to put what you have learned into practice. The result is some degree of appreciation. Switching to the other side you learn first not to react, but, if needed, to respond and that what you need to do that is impassivity. Being impassive and not reacting but only responding you are on top of the situation. Not content with being on top of things which change and because of that require constant monitoring and is dependent on having something to be on top of; you go to the final step: detachment. Sati guides the process. If you get bogged down by any of the three in the left-hand column, sati tells you to move to the right-hand column; if you get too worked up by any of the three in the right-hand column sati tells you to move your attention to the left.

For a sutta dealing with the organization of The Seven Dimensions of Self Awakening this way see the Vīṇ'opama Suttaṃ

This is how to set up The Seven Dimensions of Self-awakening. What you need to do in your Dhamma-Vicaya is to investigate the details of each of the dimensions.

Researching the Dhamma. Dhamma-Vicaya. For a group of suttas relating to The Seven Dimensions of Self-Awakening, see the Bojjhanga Saṃyutta.

Vigour, energy, effort, exertion. Viriya. It the having of these states, but initially requires the knowledge of how to arrive at them. The basic method suggested in the suttas is to expend energy to build energy.

Appreciation. Pīti. This is a spectrum of terms that covers mild appreciation to extatic joy. Which you observe depends on the degree of freedom you have reached.

Impassivity. Passaddhi. PED has calmness, tranquillity, repose, serenity, but it is the thing that gives rise to these states: not reacting to events that occur to one but responding as required. It could be both the required impassivity and the calm response.

Serenity. Samādhi. A wide-ranging term understood in several differing ways by the translators. It is officially defined as the possession of the four Jḥānas, being concentrated, being empty of, without signs or aims indicating lust, hate, and stupidity. The word itself means sama = even (level), adhi = over, which I hear as being above it all, or on top of things, and translate as "serenity."

Detachment. Upekkhā. Usually translated "equanimity" I prefer "detachment" with the idea "Which would you rather have if you were trapped in a huge pile of dukkha: equanimity in it or detachment from it? But here is the dictionary definition and you can make up your own mind.

[5] The Four Aristocrats of Truths (catusu ariya-saccesu)

[1] The Aristocrat of Truths
as to pain.

This is pain dukkha:
Birth is pain,
aging is pain,
death is pain.
grief and lamentation,
pain and misery,
and despair
are pain.
not to gain the wished for is pain.
essentially the Five Bound up Stockpiles are pain.

[2] The Aristocrat of Truths
as to the origin of pain.

It is in whatsoever there is of hunger/thirst
leading to living,
accompanied by delight and lust,
the being overjoyed
at this and that,
that is to say:
thirst for pleasure,
thirst for living,
thirst for escape.

[3] The Aristocrat of Truths
as to arriving at the end of pain.

It is in the complete dispassion towards,
ending of,
giving up of,
freedom from,
dislodging of
this very hunger/thirst.

[4] The Aristocrat of Truths
as to the walk to walk
to reach the end of pain.

It is in this
Aristocratic Multi-Dimensional Consummate Way,
that is:

Consummate working hypothesis (sammā-diṭṭhi)
consummate principles (saṅkappa)
consummate speech (vācā)
consummate works (kammanta)
consummate lifestyle (ājīva)
consummate self-control (vāyāma)
consummate mind (sati)
consummate serenity (samādhi)

And what is
Consummate Working Hypothesis?

It is knowledge, beggars,
about pain;
knowledge about the origin of pain;
knowledge about the ending of pain;
knowledge about the walk to walk
to reach the end of pain.

And what are
Consummate Principles?

The abandoning-principle,
the non-anger-principle,
the non-harm-principle.

And what is
Consummate Talk?

Abstention from lying speech,
abstention from slanderous speech,
abstention from unkind speech,
abstention from lip-flapping.

And what is
Consummate Works?

Abstention from destruction of life,
abstention from taking the ungiven,
abstention from contra-indicated deeds.

And what is
Consummate Lifestyle?

Here, beggars,
the student of the Aristocrats
letting go of contra-indicated lifestyles,
lives by proper, Consummate Lifestyle.

And what is
Consummate Self-control?

Here beggars,
a beggar intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
getting rid of arisen bad
unskillful things;
the non-arising
of unarisen bad,
unskillful things;
the arising of
unarisen skillful things;
the establishment,
clarification,
greater development,
fruitful development
and perfection of
arisen skillful things.

And what is
Consummate Mind?

Here, beggars, a beggar:
— lives in the body
overseeing the body,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— lives in the senses
overseeing the senses,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— lives in mental states
overseeing the heart,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— lives in the Dhamma
overseeing things,
ardent, self-aware, satisfied,
having risen above grief and lamentation.

And what is
Consummate Serenity?

Here beggars, a beggar,
separated from desires of the senses,
separated from gross involvements;
with the interest, enjoyment, and
sense of ease
that come with solitude,
with thinking and pondering,
enters The First Knowledge
and makes a habitat of that.

And then separated
from thinking and pondering,
with impassivity
and having become whole-heartedly single-minded,
bringing the attention to the interest,
enjoyment,
and sense of ease
that come with serenity,
without thinking and pondering,
he enters The Second Knowledge
and makes a habitat of that.

And then separated
from interest and enjoyment,
with impassivity, detachment, and
clear re-knowing-knowing-knowledge
bringing the attention to the pleasure
that comes with that sense of ease
the Aristocrats describe as:
'Detached, satisfied, he's got the life!'
he enters The Third Knowledge
and makes a habitat of that.

And then letting go of pain
letting go of pleasure
letting go of any predisposition
to return to
bodily pains and pleasures
without pain
without pleasure
clearly conscious, detached,
satisfied with the
bright
shiny
clean-clear-through
radiance
of
detachment
he enters The Fourth Knowledge
and makes a habitat of that.

This, beggars,
is what is said to be
the Aristocrat of Truths
as to the walk to walk
to reach the end of pain.

^[14] Self control) Padhāna aka: sammā vayama, PED: "exertion, energetic effort, striving, concentration of mind"

^[15] Iddhi-Pada

Here beggars, a beggar develops the power-path
that is wish-serenity-connected-exertion-own-making,

Chanda PED: "impulse, excitement; intention, resolution, will; desire for, wish for, delight in"

develops the power-path
that is energy-serenity-connected-exertion-own-making,

Viriya. PED: "vigour, energy, effort, exertion"

develops the power-path
that is heart-serenity-connected-exertion-own-making,

Citta. PED: "Meaning: the heart (psychologically), i.e. the center and focus of man's emotional nature as well as that intellectual element which inheres in and accompanies its manifestations; i.e. thought. In this wise citta denotes both the agent and that which is enacted, for in Indian psychology citta is the seat and organ of thought ... — The meaning of citta is best understood when explaining it by expressions familiar to us, as with all my heart; heart and soul; I have no heart to do it; blessed are the pure in heart; singleness of heart (cf. ekagga); all of which emphasize the emotional and conative side or "thought" more than its mental and rational side ... It may therefore be rendered by intention, impulse, design; mood, disposition, state of mind, reaction to impressions. It is only in later scholastic language that we are justified in applying the term "thought" in its technical sense."

develops the power-path
that is investigation-serenity-connected-exertion-own-making.

Vīmaṃsa. PED et al have 'investigation' 'examination' 'testing' and such and suggest its origin from 're-mind-mind,' vīmaṃsati. I have always heard 're-member' as from 're-member-memory'. I believe the resolution is in the idea of 'piecing-together' as in 'puzzling-out,' 'problem-solving' for which the usual translation 'investigation' will serve. They win. Everybody's happy.

The first Power-Path is: Chanda-samādhi-padhāna-saṅkhāra-samannāgataṃ The first point to be made here is that this is a compound. However translated it must be made into a single, multi-faceted term. My translation is saying that the term is describing a type of own-making where the exertion to create experience for the self is connected to 'wish-samadhi'. It is 'own-making' that is the mechanism of action. The other terms are modifiers.

Woodward: "Here a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle."

Bhk. Bodhi: "Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving."

Sutta 13 of Saṃyutta fifty-one has this on 'wish-samadhi' (the other samadhis follow the same pattern):

Chandaṃ ce, bhikkhave,||
bhikkhu nissāya labhati samādhiṃ,||
labhati citta-s-seka-g-gataṃ||
ayaṃ vuccati chanda-samādhi.|| ||

If beggars,
a beggar gets serenity
got with undivided heart*
based on wishing
such is called 'wish-serenity'

*this could be: 'got in alignment with heart', 'got single-mindedly', 'got with heart one-pointed, purposed, concentrated, goaled, intent on', 'got at one with heart' ... I really like 'whole-heartedly single minded' translating the word twice.

Woodward: "Monks, if, emphasizing desire,
a monk lays hold of concentration,
lays hold of one-pointedness of mind,
this act is called 'desire-concentration.'"

Bhk. Bodhi: "Bhikkhus,
if a bhikkhu gains concentration,
gains one-pointedness of mind based upon desire,
this is called concentration due to desire."

For another sutta in which chandha is put in a good light, see: SN 5.45.51: Possession of Wanting

It should be pointed out that these four 'paths' need to be developed together. They are aspects of, not separate paths to the way power is to be used to make magic.

— This comes from my translation of SN 5.51.1

The Powers

The Fourth Knowing (Jhāna) is, in effect, the highest point in the World in the Buddhist view.

There are two stages that follow that are better than this: The (Jhāna) known as "The Ending of Sensation-Perception" which is the knowing associated with the actual process of letting go of the World, and Nibbāna itself, which is the condition left after the world perceived through the senses has been let go completely.

Certain other conditions are attainable which are certainly extraordinary.

These are the attainment of skills of "small magic",
attainment of the four immaterial knowings,
knowledge of former "habitations",
knowledge of the outcome of deeds,
and knowledge of the destruction of the āsavas (corruptions) which is attained by the Arahat.

In SN 5.51.2 it is pointed out that whoever neglects the method for attaining magic powers also neglects the way to the end of pain. So while powers like levitating and walking on water need not be attained, one must at least have developed the methods for attaining them: they amount to the same thing as the method for attaining the goal.

Further, knowledge of former habitations, knowledge of the outcome of deeds, and knowledge that the corruptions have ended are things that are aspects of the state of Arahantship. They are part of the deal.

Initiated Beggars are not allowed to demonstrate skills in "small magic" to lay persons, nor are they allowed to state or suggest that they are able to use these powers. The polite thing in these matters is, therefore, not to ask.

There is no rule against laymen using such powers. Those laymen who are tempted however should reflect on the number of people that have ended up tied to a stake with a fire burning under them because they were just suspected of being capable of such things. Sometimes it is better to just keep your mouth shut.

There is considerable scorn heaped upon practitioners of "small magic" by the Buddha. This is based on the fact that it is essentially, from the point of view of someone who sees things as they really are, just trickery — in a world made up of illusions, creating illusions that astound the ignorant because of their unconventionality is seen to almost always originate from a desire for gain. To put the enormous effort it takes to achieve such powers to a use such as this rather than to the elimination of pain is seen as foolish.

Length of Life

What does "Length of life" mean to a beggar? In the case of this case, if a beggar practices the Four Power Paths: he may if he so desire, live out the remainder of the kappa. This is what "Length of life" means to a beggar.

The Mind-Made Body

With the settled-down heart pure all round, clean all round, unspotted, shut off from the stench, grown soft and workable, steadfast, unshakably fixed, he bends down his mind to the conjuration of, the making for his own experience of a mind-made body.

He, from this body, conjures another body, material, mind-made, totally complete of limb, endowed with higher powers.

In the same way as a man pulling a reed from its sheath would know, "This is the reed, this is the sheath," or,

In the same way as a man pulling a sword from its scabbard would know, "This is the sword, this is the scabbard," or

In the same way as a snake sluffing off its slough might know, "This is the slough, this is the snake."

Being one also become many,
being many also become one

The meaning is:
appearing in one way as one individuality,
also appear in a multiplicity of ways
as a multiplicity of individuals.

This includes:
appearing in more than one place at the same time (polypresence);
assuming the appearance of real and "imaginary" creatures
(a snake, a panther, an elephant, a bird, a half human/half animal creature, and so forth);
assuming the shape of a mountain or a tree
or an army on the march,
(that latter including assuming the appearance
of a collective of individuals).

The greater the power of the individual,
the greater the number of "forms" he is able to assume
(both sequentially and simultaneously).

There is a case where one goes from the original personality to another personality in a completely different state. There is, also, the situation where without losing consciousness of any of them one produces multiple bodies and is aware through each as appropriate.

Then there is the second half of this power: from being multiple, becoming one. It is important in the exercise of psychic power that one be swiftly able to give up what one has done (i.e., go back to the previous form).

Manifest here, transported beyond notice, transported through walls, transported through fortifications unsticking, go whithersoever as if in space.

Literal: "Become here, become beyond, beyond walls, beyond fortifications, not stuck he goes just wherever like space.

This means, being visible or perceptible through sight or hearing, becoming hidden from perception while one's self able to perceive from a given location, being able to go through walls without getting caught in the middle, essentially to be able to go wherever one wants as if passing through space.

This power is relative to the power of the individual and the observer. The more powerful individual is able to remain unseen by the less powerful; the less powerful individual is visible to the more powerful. Power is relative to detachment.

Jump into and out of the earth (solid objects) as though in water; go on water without parting it as though on solid ground.

Go through space cross legged like a bird on the wing.

Touch and feel with the hand the Moon and Sun, as great and powerful as they are.

Turn up in the body even in the Brahmā heaven.

In the same way as The Potter, Beggars,
or his skillful apprentice,
could make any shape of pot that he wished to
from a well prepared lump of clay
or the ivory carver out of ivory ...
or the goldsmith out of gold,
so a Beggar, Beggars,
with his settled-down heart pure all round,
clean all round,
unspotted,
shut off from the stench,
grown soft and workable,
steadfast,
unshakably fixed,
bends down the mind
to the conjuration of a variety of powers:
being one he also becomes many,
being many he also becomes one;
manifest here,
transported beyond notice,
transported through walls,
transported through fortifications unsticking,
he goes whithersoever
as if in space;
he jumps into and out of solid objects
as though in water;
he goes on water
without parting it
as though on solid ground;
he goes through space
cross legged like a bird on the wing;
and touches and feels with his hand
the Moon and Sun,
as great and powerful as they are;
and he turns up in the body
even in the Brahma heaven.

Higher Powers

The Divine Ear

With purified godlike hearing, beyond that of ordinary men, hear both sounds: godly and man-made, far or near.

In the same way as if a man, traveling along the highway were to hear the sound of a big drum or a little drum or cymbals or little bells, he would be able to say: "That is the sound of a big drum." "That is the sound of a little drum." "That is the sound of cymbals." "That is the sound of little bells."

This entails being able to distinguish between individual sounds and between the same sound made by different sources and between the same sound made nearby and at a distance, by the same and different sources.

Once one has shed the need to identify individuals as always themselves it is possible to hear coming from one and the same person voices from a variety of sources. Sounds usually identified with this world are heard as coming from other worlds, and so forth. The reverse of this being the basis for the belief in "possession" and the "madness" of some who "hear voices" and for 'channels' when they are not fakes — they have maintained a continuing sense of identity with the body at the same time their perception is of a different reality. Far and near can mean at a distance in time as well as space and "loka" or station of consciousness. I hear big drum is the Buddha etc., little drum is such as such as later followers, etc. — things said of greater and less relevance to the goal are heard thundering (as it were) through time. ... or not.

Encompassing a Heart with the Heart

Here is an example of a Dhamma used in one place for one purpose and turning up in another place for another purpose. The training of the former is the training for the latter.

The Chalangas, aka The Vedangas

The Six-Dimensions, aka The Dimensions of Thrilling Experience

Kappa

As a "Power" it consists of knowing the right time to do, or not do things, knowing what is fit and proper, knowing how to change the unfit into the fitting, knowing how to get rid of the unfitting, and knowing Time. This includes the ability to determine the amount of time an event occupied.

Vyakarana: PED: "Answer, explanation, exposition; Grammar; Prediction"

As a "Power" it consists of knowing the proper grammatical construction of "charms" [The "subject," "verb" "object" relationship of English, for example, carries deep deep deep meaning with regard to how we view the world.]; this relates to the other two meanings in the understanding of the order of the development of things past and future.

Nirutti PED: "explanation of words, grammatical analysis, etymological interpretation; pronunciation, dialect, way of speaking, expression."

This is not theoretical (book learned) etymology as it is understood today, it is an "intuitive" hearing of the meaning and history of words and their uses.

Sikkha PED: "1. Study, training, discipline; 2. phonology or phonetics."

There is a proper way to make the sounds of speech so that they will be correctly heard and produce the most meaningful resonance in the listener (not quite utterly totally irredeemably lost and gone forever in our English).

Mūla. PED: "1. Root; 2. Foot, bottom; 3. Ground for, reason, cause, condition; 4. Origin, source, foundation, root; 5. Beginning, base, first, initial; 6. 'substance,' foundation, i.e. worth, money, capital, price, remuneration."

Joti-sattha: starmaster; astrology from when astrology was a science, astronomy from when astronomy still had some of it's magic.

Chando-Viciti: metric recitation, incantation, as a "power" it is the ability to hit on a phraseology that will "hook" the mind, the ability to come up with "catchy" phraseology; mantric recitation the ability to discern and recite a Manta conveying all its meanings. You should be able to say the word as one word with all the implicated sounds and meanings.

Unappreciated masters of this art today are to be found on Madison Avenue; their art on display approximately 20 minutes of every hour of broadcast television.

OK. Some of the works produced on Madison Avenue are masterpieces. Most are not. Today the problem with really proper metric recitation is the fact that nobody has the patience to listen. With an impatient audience it is next to impossible to do this properly.

Signs

Not listening to fools, is the best of signs;
listening to the wise is the best of signs;
having made good kamma in the past is the best of signs;
being well tamed, well trained and well educated in learning and craft is the best of signs;
speaking the well spoken is the best of signs;
care for mother and father is the best of signs;
a harmless mode of living is the best of signs;
generosity is the best of signs;
avoiding intentional harm, lies, and theft is the best of signs;
contentment with little is the best of signs;
coming into the presence of the teacher is the best of signs;
being well learned in this doctrine and discipline is the best of signs;
living this doctrine and discipline is the best of signs;
mastering this doctrine and discipline is the best of signs;
freedom and the knowledge and vision of freedom is the best of signs;
and better signs that that I do not see.

The Modes of Knowing through Signs

With your settled-down heart pure all round, clean all round, unspotted, shut off from the stench, grown soft and workable, steadfast, unshakably fixed, bend down the mind to the conjuration of mastery of seeing (diṭṭha), hearing (suta), sensing (muta), and knowing (viññāta).

The signs perceived through these faculties are related to but distinct from the signs which provoked the exposition of the best of signs above. The distinction is that here there is no set meaning to any given sign. A sight perceived as a sign through the eye is understood in a manner similar to what we call free-association. The meaning is unique to each case.

Diṭṭha: PED: 1. Seen; 2. Known, understood; 3. Visible, determined by sight, in connection with Dhamma meaning the visible order of things, the world of sensation, this world.

In the system as a whole, 'diṭṭhi' is the hypothetical Consummate View. 'Diṭṭha' is seeing that view as it really is. Here, in its function as a category of signs it means knowing through sight.

In the morning, upon rising up, the eye is "caught" by a color or a shape, and the meaning is "understood."

The thing "seen" stands as a symbol of something because of its shape, or color, position, and so forth.

Or, placing an object, or finishing a task it immediately "looks" as though the "scene" had always been that way, and he knows and sees, to the extent of his ability, events of the past and future possibilities. "déjà vu," without the doubt.

Suta: PED: 1. Heard; in special sense "received through inspiration or revelation"; learned; taught.

A small taste of this is "heard" in the popular expression "I hear ya" when by a gesture or unrelated expression a thing is understood that was not directly said. Artists and writers and religious mystics experience this in times of inspiration. Automatic writing, painting where the painting seems to be coming of its own, sustained periods of insight.

This also encompasses understanding or intuitive knowledge attained through sounds, as described for Dittha and the Divine Ear.

Muta: PED: "thought, supposed, imagined (i.e. received by other vaguer sense impressions than by sight and hearing)."

Sensing: Knowing and seeing through the senses of taste, touch and smell.

Anyone read Proust? where the taste of a Madeleine cookie (like cookie-sized angel-food cake, always shaped like a sea-shell) produced the insight that resulted in Remembrance of Things Past, (In Search of Lost Time, or Times Past)? One of the really great works of fiction in the world. Like that.

Very often related to recollection of aspects of past lives, and a door to the future.

Viññāta:[say: veen nya ta] PED: "apperceived, (recognized, understood, cogitated, learned."

Knowing that one knows something (related to, but not exactly the same as Viññāṇā, re-knowing-knowledge, consciousness; knowing awareness), female intuition, directly knowing. Viññāta is the knowing; Viññāṇā is knowing that you know.

— This (somewhat edited) comes from The Gradual Course, The Power Paths

For a full chapter on the iddhi-pada see Iddhi-Pada Samyutta

^[16] Indriya. There are numerous things classed as force. The five here are:
the force of faith (saddh'-indriya),
the force of energy (viriy'-Indriya),
the force of minding
the force of serenity
the force of wisdom (paññā-Indriya),

What these are not is "faculties. "These are impersonal forces Although they are used by individuals. Forces of nature. They act on individuals they are not attributes of an individual. Think of the eye and seeing as a thing out there that you want to experience. They are the forces that draw you into experience through the senses.

For more on this see the Glossology section on Indriani.

^[17] nissitaṃ PED: hanging on, dependent on, inhabiting; attached to, supported by, living by means of, relying on, being founded or rooted in, bent on.

^[18] viveka- PED: detachment, loneliness, separation, seclusion; "singleness" (of heart), discrimination (of thought).

^[19] virāga PED: Absence of rāga, dispassionateness, indifference towards (ablative or locative) disgust, absence of desire, destruction of passions; waning, fading away, cleansing, purifying; emancipation, Arahantship. Often nearly synonymous with Nibbāna....

^[20] nirodha PED: oppression, suppression; destruction, cessation, annihilation (of senses, consciousness, feeling and being in general: saṅkhārā).

^[21] pariṇāmiṃ PED: ending in, resulting in.

^[22] vossagga PED: relinquishing, relaxation; handing over, donation, gift.

^[23] Bala. "Power" here is a sort of synonym for "force", but as I see it, a force more applied by the individual than a force of nature acting on the individual. Think of using the power of wisdom to see more rationally, or using the fear of blame to keep one from a bad action.

The Buddha supplies a simile for the way in which forces and powers can in one way be seen as the same, while in another way they can be seen as separate: Think of a river divided at one point by an island. From one perspective it can look like two rivers, at another point just one.

For more on this see the Glossology section on Balani.

^[24] Consummate working hypothesis (sammā-diṭṭhi)

Knowledge about pain;
knowledge about the origin of pain;
knowledge about the ending of pain;
knowledge about the walk to walk
to reach the end of pain.

The Aristocrat of Truths
as to pain

Birth is pain,
aging is pain,
death is pain.

Grief and lamentation,
pain and misery,
and Despair
are pain.

Not to gain the wished for is pain.

Essentially the Five Boundup Stockpiles are pain.

Birth

Whatsoever
for this or that being
of this or that group of beings
is birth,
the occurrence of individuality,
the regrouping of the Stockpiles,
the appearance of the Six-Fold Sense Spheres

Aging

Whatsoever
for this or that being
of this or that group of beings
is aging,
agedness,
the breaking,
the graying,
the wrinkling,
the diminishment of the lifespan,
the weakening of the powers.

Death

Whatsoever
for this or that being
of this or that group of beings
is passing,
passing away,
the breaking up,
disappearance,
the death in the dying,
the finishing of the lifespan,
the breaking up of the Stockpiles,
the laying down of the body.

Grief

Whatsoeve is the condition of inner sadness,
heartbreak,
heartache,
state of missing and regret,
woe,
and affliction,
the grief,
feeling bad,
wretchedness,
state of woe,
and unhappiness
at experiencing some loss or tragedy.

Lamentation

Whatsoeve is the outward expression of grief,
lamentation
wailing,
weeping,
hysteria,
display of desolation
at experiencing some loss or tragedy.

Pain

That which is bodily pain,
the bodily disagreeable
the experience of being connected bodily
with the disagreeable.'

Misery

That which is mental pain,
the mentally disagreeable
the experience of being connected in mind
with the disagreeable.

Despair

Whatsoever for anyone
experiencing misfortune
being touched with any sort of painful thing
is loss of hope,
being despondent,
dejection, depression.

Not Getting the Wished-for

In beings that are the object of birth,
there comes the wish:

'O if only there were no
being a thing that is born,
if only there were no
getting born.

But such as such as this
is not to be had by wishes.

This is the pain
of not gaining what is wished for.

In beings that are the object of aging,
there comes the wish:

'O if only there were no
being an aging thing,
if only there were no aging.

But such as such as this
is not to be had by wishes.

This is the pain
of not gaining what is wished for.

In beings that are the object of sickness,
there comes the wish:

'O if only there were no
being a sick-getting thing,
if only there were no sickness.

But such as such as this
is not to be had by wishes.

This is the pain
of not gaining what is wished for.

In beings that are the object of dying,
there comes the wish:

'O if only there were no
being a dying thing,
if only there were no dying.

But such as such as this
is not to be had by wishes.

In beings that are the object
of grief and lamentation,
pain and misery
and despair,
there comes the wish:

'O if only there were no
being a thing that gets grief and lamentation,
pain and misery
and despair,
if only there were no
grief and lamentation,
pain and misery
and despair.

But such as such as this
is not to be had by wishes.

The Essentially Painfol Nature of
the Five Boundup Stockpiles

Mterial form,
sense-experience,
perception,
own-making,
re-knowing-knowing-knowledge.

These are the five boundup stockpiles
that are essentially pain.

The Aristocrat of Truths
as to the origin of pain

Whatsoever there is
of hunger/thirst
leading to living,
accompanied by delight and lust,
the being overjoyed
at this and that,
that is to say:
thirst for pleasure,
thirst for living,
thirst for escape.

Where is it
that this hunger/thirst appearing,
appears,
where entering
does it settle in?

Wherever in the world
there is loved material form
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

What in the world
is loved material form,
enjoyed material form?

The realm of the eye
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of the ear
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of the nose
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of the tongue
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of the body
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of the mind
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of visible objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of eye-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of ear-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of nose-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of taste-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of touch-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of mind-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of eye-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of ear-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of nose-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of taste-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of touch-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of mind-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience
born of eye-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience born of
ear-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience
born of nose-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience
born of taste-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience
born of touch-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sense-experience
born of mind-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of material objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of perception of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of material-object-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sound-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of scent-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of taste-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of touch-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of Dhamma-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of material-object-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of sound-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of scent-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of taste-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of touch-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of Dhamma-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about material objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of thinking about Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of material forms
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

The realm of evaluations of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.

This is
the Aristocrat of Truths
as to the origin of pain.

The Aristocrat of Truths
as to arriving at the end of pain

It is in the complete dispassion towards,
ending of,
giving up of,
freedom from,
dislodging of
this very hunger/thirst.

Where is it
that this hunger/thirst abandoned,
is abandoned,
where extinguished
does it go out?

Wherever in the world
there is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

What in the world
is loved material form,
enjoyed material form?

The realm of the eye
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of the ear
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of the nose
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of the tongue
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of the body
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of the mind
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of visible objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of eye-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of ear-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of nose-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of taste-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of touch-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of mind-re-knowing-knowing-knowledge
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of eye-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of ear-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of nose-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of taste-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of touch-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of mind-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of eye-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of ear-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of
nose-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of taste-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of touch-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sense-experience
born of mind-touch/(contact)
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of material objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of perception of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of material-object-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sound-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of scent-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of taste-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of touch-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of Dhamma-intent
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of material-object-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of sound-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of scent-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of taste-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of touch-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of Dhamma-hunger/thirst
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of thinking about material objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there

that extinguished
it goes out.

The realm of thinking about sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of thinking about scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of thinking about tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of thinking about touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of thinking about Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of material objects
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of sounds
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of scents
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of tastes
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of touches
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

The realm of evaluations of Dhammas
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst abandoned,
is abandoned,
it is there
that extinguished
it goes out.

This is
the Aristocrat of Truths
as to bringing about the end of pain.

The Aristocrat of Truths
as to the walk to walk
to reach the end of pain

The Aristocratic Multi-Dimensional High Way

Consummate-Working Hypothesis,
Consummate Principles,
Consummate Talk,
Consummate Works,
Consummate Lifestyle,
Consummate Self Control,
Consummate Mind,
Consummate Serenity.

Consummate Principles

abandoning,
non-anger,
non-harm.

Consummate Talk

Abstention from lying speech,
abstention from slanderous speech,
abstention from unkind speech,
abstention from lip-flapping.

Consummate Works

Abstention from destruction of life,
abstention from taking the ungiven,
abstention from contra-indicated deeds.

Consummate Lifestyle

Here the student of the Aristocrats
letting go of contra-indicated lifestyles,
by that lives by Consummate Lifestyle.

Consummate Self-Control

Here intend to struggle
to create and exert energy,
to take a stand against,
set the mind on
and strive after
the non-arising
of unarisen bad,
unskillful things;

Intend to struggle
to create and exert energy,
to take a stand against,
set the mind on
and strive after
letting go of arisen bad,
unskillful things;

Intend to struggle
to create and exert energy,
to take a stand for,
set the mind on
and strive after
the arising of
unarisen skillful things;

Intend to struggle
to create and exert energy,
to take a stand for,
set the mind on
and strive after
the establishment,
clarification,
greater development,
fruitful development
and perfection of
arisen skillful things.

Consummate Mind

— living in a body,
oversee the body,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— living in the senses,
oversee sense-experience,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— living in the heart,
oversee mental states,
ardent, self-aware, satisfied,
having risen above grief and lamentation;
— living in the Dhamma,
oversee things
ardent, self-aware, satisfied,
having risen above grief and lamentation.

Consummate Serenity

Separated from desires of the senses,
separated from gross involvements;
with the interest, enjoyment, and sense of ease
that come with solitude,
with thinking and evaluations,
enter The First Knowledge, and
make a habitat of that.

And then separated
from thinking and evaluation,
with impassivity
and becoming whole-heartedly single-minded,
bring the attention to the interest,
enjoyment,
and sense of ease
that come with serenity, and
without thinking and evaluation,
enter The Second Knowledge, and
make a habitat of that.

And then separated
from interest and enjoyment,
with impassivity, detachment, and
clear re-knowing-knowing-knowledge
bring the attention to the pleasure
that comes with that sense of ease
the Aristocrats describe as:
'Detached, satisfied, he's got the life!'
enter The Third Knowledge, and
make a habitat of that.

And then letting go of pain
letting go of pleasure
letting go of any predisposition to return to
bodily pains and pleasures
without pain
without pleasure
clearly conscious, detached,
satisfied with the
bright
shiny
clean-clear-through
radiance
of
detachment
enter The Fourth Knowledge, and
make a habitat of that.

^[25] consummate principles (saṅkappa)

^[26] consummate speech (vācā)

^[27] consummate works (kammanta)

^[28] consummate lifestyle (ājīva)

^[29] consummate self-control (vāyāma)

^[30] consummate mind (sati)

^[31] consummate serenity (samādhi)

This from my translation of DN 22. Edited.

For an entire Saṃyutta devoted to the Magga, see SN 45.