Part II
The Great Master's Satisfaction Pastures
The
Mastersatispasturefactory
Digha Nikāya
Sutta 22
Mahā Sati-Paṭṭhāna Suttantaɱ
Setting-Up the Mind
Translated from the Pāli by Michael M. Olds
Introduction
The reader should refer back to lessons Seven and Eight to note the position and function of "Sati" in both.
In lesson Seven, Sati is the overseeing concept, serving the function of reminding the practitioner to create a balance between the energy building side (Dhamma-Vicaya, Viriya, and Pīti) and the calming down side (Passaddhi, Samadhi and Upekkha).
The usual simile is that it is like tuning a lute, it does not play properly if over-strung or if under-strung.
In lesson Eight, High Mind (Samma Sati) is the state of the mind which has been trained in the various exercises contained in the Satipaṭṭhāna Sutta to prepare it for Consummate Serenity.
Many people make this Sutta their exclusive Buddhist practice, and it is an excellent choice for that purpose. It has all the most powerful tools of the Dhamma. It should be remembered in this context, that 'paṭṭhāna' means 'setting up'. Setting up is not the same thing as the thing that is set up. The term used in the Seven Dimensions of Awakening and in The Eight Dimensional Way is 'Sati', the thing that is set up, not the practice. These two are frequently mistaken for each other.
One more thing: After much thought, this version of the Satipaṭṭhāna is complete, including the refrains, which occur after each section in the Pāḷi, (and which contain the real meaning of the whole sutta) and the long repetitions found in the description of the Way. This will be a challenging read for many people because of the repetition. Skip if you must. But come back at a later time and think about it.
Setting Up the Mind
[1] Once upon a time Bhagavā, Kurūsuland came-a revisiting.
Their market town named Kammāssadhamma.
It was while there that The Lucky Man addressed the beggars:
"Beggars!" he says.
'Bhante!' say the beggars in response to The Lucky Man.
Bhagavā says this to them:
"One sure thing, this, Beggars,
a way for the purification of beings,
for rising above grief and lamentation,
for the subsidence of pain and misery,
for mastering the method,
for experiencing Nibbāna —
that is to say,
the four settings-up of mind.
What four?
Here, beggars, a beggar
lives observing body
through body,
ardent,
self-knowing,
mindful,
having risen above grief and lamentation;
lives observing the senses
through the senses,
ardent,
self-knowing,
mindful,
having risen above grief and lamentation;
lives observing heart
through states of the heart,
ardent,
self-knowing,
mindful,
having risen above grief and lamentation;
lives observing the Dhamma
through the Dhamma,
ardent,
self-knowing,
mindful,
having risen above grief and lamentation.
[2] And how, beggars, does a beggar
live observing body
through body?
[3] Here beggars, a beggar,
gets himself off to the forest
or to the root of some tree,
or to some empty hut,
takes up his seat
legs bent-across-lapwise,
body upright,
determined to set up the mind
at the area around the mouth.
Just so he minds the in-breath,
just so he minds the out-breath.
If he breaths in deeply,
he knows:
'I am breathing in deeply.'
If he breaths out deeply,
he knows:
'I am breathing out deeply.'
If he breaths in shallowly,
he knows:
'I am breathing in shallowly.'
If he breaths out shallowly,
he knows:
'I am breathing out shallowly.'
'Recognizing all that is connected with experience of body,
I will breath in,'
this is the way he trains.
'Recognizing all that is connected with experience of body,
I will breath out,'
this is the way he trains.
'Pacifying body-own-making,
I will breath in,'
this is the way he trains.
'Pacifying body-own-making,
I will breath out,'
this is the way he trains.
In the same way as the spinner, beggars,
or his apprentice,
in pulling long knows:
'I am pulling long'
in pulling short knows:
'I am pulling short.'
Even so, beggars, a beggar:
If he breaths in deeply,
he knows:
'I am breathing in deeply.'
If he breaths out deeply,
he knows:
'I am breathing out deeply.'
If he breaths in shallowly,
he knows:
'I am breathing in shallowly.'
If he breaths out shallowly,
he knows:
'I am breathing out shallowly.'
'Recognizing all that is connected with experience of body,
I will breath in,'
this is the way he trains.
'Recognizing all that is connected with experience of body,
I will breath out,'
this is the way he trains.
'Pacifying body-own-making,
I will breath in,'
this is the way he trains.
'Pacifying body-own-making,
I will breath out,'
this is the way he trains.
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[4] Again, beggars,
deeper than that,
a beggar, having got going, knows:
'I have gotten going';
standing, knows:
'I am standing';
sitting, knows:
'I am sitting';
lying down, knows:
'I am lying down'.
Thus in suchwise
as he manages the body
thus is such as he knows it to be.
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[5] Again, beggars,
deeper than that,
a beggar, departing or returning
has made it,
'done with knowledge';
looking at or looking the other way,
has made it,
'done with knowledge';
stretching or flexing,
has made it,
'done with knowledge';
wearing cloak, bowl and upper-robe
has made it,
'done with knowledge';
eating, drinking, chewing, or tasting
has made it,
'done with knowledge';
passing matter or passing water
has made it,
'done with knowledge';
on the go,
standing,
sitting,
asleep or awake,
speaking or becoming silent
has made it,
'done with knowledge'.
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[6] Again, beggars,
deeper than that,
a beggar, reflects on this body encased by skin
as filled
from the top of the tips of the hairs of the head above
to the bottom of the soles of the feet below
with diverse sorts of putrid filth,
thinking:
'There is in this body
[1] hair of the head,
[2] body hair,
[3] nails,
[4] teeth,
[5] skin,
[6] meat,
[7] sinews,
[8] bones,
[9] marrow,
[10] kidneys,
[11] heart,
[12] liver,
[13] pleura,
[14] spleen,
[15] lungs,
[16] innards,
[17] intestines,
[18] stomach,
[19] excrement,
[20] bile,
[21] phlegm,
[22] pus,
[23] blood,
[24] sweat,
[25] fat,
[26] tears,
[27] wax,
[28] spit,
[29] snot,
[30] synovial fluid,
[31-32] excrements.'
In the same way, beggars,
as with a double-mouthed sample-bag
filled with various sorts of grain,
suchas:
fine rice,
unhusked rice,
kidney beans,
white beans,
sesame,
husked rice,
and a man there
with eyes in his head that can see,
could see,
when he dumped out that bag:
'Here is fine rice,
unhusked rice,
kidney beans,
white beans,
sesame,
husked rice.'
Even so, beggars,
a beggar reflects on this body encased by skin
as filled
from the top of the tips of the hairs of the head above
to the bottom of the soles of the feel below
with diverse sorts of putrid filth,
thinking:
'There is in this body
hair of the head,
body hair,
nails,
teeth,
skin,
meat,
sinews,
bones,
marrow,
esophagus,
lungs,
heart,
pancreas,
stomach,
liver,
kidneys,
large intestine,
small intestines,
spleen,
bile,
phlegm,
pus,
blood,
sweat,
tears,
fat,
spit,
snot,
excrements.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[7] Again, beggars,
deeper than that,
a beggar re-considers this body,
however it stands,
whatever it is doing,
in terms of its fundamentals:
'There is, in this body
[1] the earth-fundamental,
[2] the water-fundamental,
[3] the firelight-fundamental,
[4] the wind-fundamental.'
In the same way, beggars,
as the cattle-butcher
or the cattle-butchers apprentice
having butchered a cow,
re-arranges the parts
at the crossroads as he sits,
even so, beggars,
a beggar re-considers this body,
however it stands,
whatever it is doing,
in terms of its fundamentals:
'There is, in this body,
the earth-fundamental,
the water-fundamental,
the firelight-fundamental
and the wind-fundamental.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[8] [1] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
dead for 1, 2, 3 days
become bloated,
black and blue,
rotting.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[2] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
being eaten by crows,
being eaten by hawks,
being eaten by vultures,
being eaten by dogs,
being eaten by jackals,
being eaten by various sorts of living creatures.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[3] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
a trail of bones,
bloody members strung together by sinew.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[4] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
a trail of bones,
member-less
smeared with blood
strung together by sinew.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[5] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
a trail of bones,
stripped of flesh and blood,
strung together by sinew.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[6] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
just bones,
disconnected and scattered
here, there and in-between,
in one place the hand-bone,
in another place the foot bone,
in another place the leg bone,
in another place the chest bone,
in another place the hipbone,
in another place the backbone,
and in another place the skull.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[7] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body tossed into the charnel ground,
just bones,
white,
something like the pearl-white of shells.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[8] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
just bones,
a heap of bones,
dried-up,
rotted
year-old bones.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[9] Again, beggars,
deeper than that,
a beggar, in the same way
as if he had seen a body
tossed into the charnel ground,
just bones,
putrid,
chewed up bones.
Relating this to his own body,
he thinks:
'This body of mine too
is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body
with regard to the internal
or he lives observing body through body
with regard to the external
or he lives observing body through body
with regard to the internal and the external.
Or he lives observing body,
through the origins of things,
or he lives observing body
through the aging of things,
or he lives observing body
through the origins and aging of things.
Or thinking:
'This is body'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars,
a beggar lives observing body through body.
[9] And how, beggars, does a beggar live
observing sense-experience
through sense-experience?
[1] Here beggars, a beggar
experiencing a pleasant sense-experience, knows:
'I am experiencing a pleasant sense-experience.'
[2] Experiencing a painful sense-experience, knows:
'I am experiencing a painful sense-experience.'
[3] Experiencing a sense-experience
which is not-painful-but-not-pleasant, knows:
'I am experiencing a sense-experience
which is not-painful-but-not-pleasant.'
[1.1] Experiencing a carnal pleasant sense-experience, he knows:
'I am experiencing a carnal pleasant sense-experience.'
[1.2] Experiencing a carnal-free pleasant sense-experience, he knows:
'I am experiencing a carnal-free pleasant sense-experience.'
[2.1] Experiencing a carnal painful sense-experience, he knows:
'I am experiencing a carnal painful sense-experience.'
[2.2] Experiencing a carnal-free painful sense-experience, he knows:
'I am experiencing a carnal-free painful sense-experience.'
[3.1] Experiencing a carnal sense-experience
that is not-painful-but-not-pleasant, he knows:
'I am experiencing a carnal sense-experience
that is not-painful-but-not-pleasant.'
[3.2] Experiencing a carnal-free sense-experience
that is not-painful-but-not-pleasant, he knows:
'I am experiencing a carnal-free sense-experience
that is not-painful-but-not-pleasant.'
Thus he lives observing sense-experience through sense-experience
with regard to the internal
or he lives observing sense-experience through sense-experience
with regard to the external
or he lives observing sense-experience through sense-experience
with regard to internals and externals.
Or he lives observing sense-experience
through the origins of things,
or he lives observing sense-experience
through the aging of things,
or he lives observing sense-experience
through the origins and aging of things.
Or thinking:
'This is sense-experience'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing sense-experience, through sense-experience.
[10] And how, beggars, does a beggar
live observing the heart
through states of the heart?
[1] Here beggars, a beggar knows,
of a heart with lust:
'This is a heart with lust;'
[2] Of a heart without lust, he knows:
'This is a heart without lust;'
[3] Of a heart with anger, he knows:
'This is a heart with anger;'
[4] Of a heart without anger, he knows:
'This is a heart without anger;'
[5] Of a deluded heart, he knows:
'This is a deluded heart;'
[6] Of a heart without delusion, he knows:
'This is a heart without delusion;'
[7] Of a narrow heart, he knows:
'This is a narrow heart;'
[8] Of a broad heart, he knows:
'This is a broad heart;'
[9] Of a closed heart, he knows:
'This is a closed heart;'
[10] Of an open heart, he knows:
'This is an open heart;'
[11] Of a heart that is less than superior, he knows:
'This heart is less than superior;'
[12] Of a heart that is nothing less than superior, he knows:
'This heart is nothing less than superior;'
[13] Of an unbalanced heart, he knows:
'This is an unbalanced heart;'
[14] Of a balanced heart, he knows:
'This is a balanced heart;'
[15] Of a heart that is not free, he knows:
'This is a heart that is not free;'
[16] Of a heart that is free, he knows:
'This is a heart that is free.'
Thus he lives observing the heart through the states of the heart
with regard to the internal
or he lives observing the heart through states of the heart
with regard to the external
or he lives observing the heart through states of the heart
with regard to the internal and external.
Or he lives observing the heart
through the origins of things,
or he lives observing the heart
through the aging of things,
or he lives observing the heart
through the origins and aging of things.
Or thinking:
'This is the heart'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing the heart through states of the heart.
[11] And how, beggars,
does a beggar live
observing Dhamma through the Dhamma?
[12] Here beggars, a beggar lives observing Dhamma
through the Dhamma:
'Five Involvements'.
And how, beggars, does a beggar, live
observing Dhamma through the Dhamma:
'Five Involvements'?
[1] Here, beggars, a beggar,
when there is wishing for pleasure within, knows:
'There is within,
wishing for pleasure.'
When there is no wishing for pleasure within, knows:
'There is within,
no wishing for pleasure.'
He knows it,
should there come to be
the arising of unarisen
wishing for pleasure,
he knows it,
should there come to be
letting go of that arisen
wishing for pleasure,
and he knows it
when there will come to be
no future arising
of that let go
wishing for pleasure.
[2] When there is deviance within,
he knows:
'There is deviance within.'
When there is no deviance within,
he knows:
'There is no deviance within.'
He knows it,
should there come to be
the arising
of unarisen deviance,
he knows it,
should there come to be
letting go
of that arisen deviance,
and he knows it
when there will come to be
no future arising
of that let go deviance.
[3] When there is laziness and inertia within,
he knows:
'There is laziness and inertia within.'
When there is no laziness and inertia within,
he knows:
'There is no laziness and inertia within.'
He knows it,
should there come to be
the arising of unarisen
laziness and inertia,
he knows it,
should there come to be
letting go of that
arisen laziness and inertia,
and he knows it
when there will come to be
no future arising
of that let go
laziness and inertia.
[4] When there is fear and trembling within,
he knows:
'There is fear and trembling within.'
When there is no fear and trembling within,
he knows:
'There is no fear and trembling within.'
He knows it,
should there come to be
the arising of unarisen
fear and trembling,
he knows it,
should there come to be
letting go of that arisen
fear and trembling,
and he knows it
when there will come to be
no future arising
of that let go
fear and trembling.
[5] When there is vacillation within,
he knows:
'There is vacillation within.'
When there is no vacillation within,
he knows:
'There is no vacillation within.'
He knows it,
should there come to be
the arising of unarisen
vacillation,
he knows it,
should there come to be
letting go of that arisen
vacillation,
and he knows it
when there will come to be
no future arising
of that let go
vacillation.
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through the Dhamma:
Five Involvements.
[13] Again, beggars,
deeper than that,
a beggar lives observing Dhamma
through the Dhamma:
'Five Boundup Stockpiles'.
And how, beggars, does a beggar live
observing Dhamma through the Dhamma:
'Five Boundup Stockpiles'?
Here beggars a beggar thinks:
[1] 'This is form,
this is the origin of form,
this is the settling of form;
[2] This is sense-experience,
this is the origin of sense-experience,
this is the settling of sense-experience;
[3] This is perception,
this is the origin of perception,
this is the settling of perception;
[4] This is own-making,
this is the origin of own-making,
this is the settling of own-making;
[5] This is re-knowing-knowledge,
this is the origin of re-knowing-knowledge,
this is the settling of re-knowing-knowledge.'
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through the Dhamma:
Five Boundup Stockpiles.
[14] Again, beggars,
deeper than that,
a beggar lives observing Dhamma
through the Dhamma:
'Six Internal/External Realms'.
And how, beggars, does a beggar
live observing Dhamma
through the Dhamma:
'Six Internal/External Realms'?
[1] Here beggars a beggar
knows the eye
and knows form,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be
letting go of that arisen yoke,
and he knows it
when there will come to be
no future arising
of that let go yoke.
[2] Here beggars a beggar
knows the ear
and knows sounds,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be
letting go of that arisen yoke,
and he knows it
when there will come to be
no future arising
of that let go yoke.
[3] Here beggars a beggar
knows the nose
and knows scents,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be letting go
of that arisen yoke,
and he knows it
when there will come to be
no future arising of that let go yoke.
[4] Here beggars a beggar
knows the tongue
and knows tastes,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be letting go
of that arisen yoke,
and he knows it
when there will come to be
no future arising of that let go yoke.
[5] Here beggars a beggar
knows the body
and knows touch,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be letting go
of that arisen yoke,
and he knows it
when there will come to be
no future arising of that let go yoke.
[6] Here beggars a beggar
knows the mind
and knows Dhamma,
he knows any yoke that arises
rebounding off the two.
He knows it,
should there come to be
the arising of an unarisen yoke,
he knows it,
should there come to be letting go
of that arisen yoke,
and he knows it
when there will come to be
no future arising of that let go yoke.
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through the Dhamma:
Six Internal/External Realms.
[15] Again, beggars,
deeper than that,
a beggar lives observing Dhamma
through the Dhamma:
'Seven Dimensions of Awakening.'
And how, beggars,
does a beggar live
observing Dhamma through the Dhamma:
'Seven Dimensions of Awakening'?
[1] Here, beggars, a beggar,
when there is the mind dimension
of self-awakening within,
knows:
'There is the mind dimension
of self-awakening within.
When there is no mind dimension
of self-awakening within, knows:
'There is within no mind dimension
of self-awakening.'
He knows it,
should there come to be the arising
of an unarisen mind dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen mind dimension
of self-awakening.
[2] Here, beggars, a beggar,
when there is the Dhamma-investigation dimension
of self-awakening within,
knows:
'There is the Dhamma-investigation dimension
of self-awakening within.'
when there is no Dhamma-investigation dimension
of self-awakening within, knows:
'There is within no Dhamma-investigation dimension
of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen Dhamma-investigation dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen Dhamma-investigation
dimension of self-awakening.
[3] Here, beggars, a beggar,
when there is the energy dimension
of self-awakening within, knows:
'There is the energy dimension
of self-awakening within.'
when there is no energy dimension
of self-awakening within, knows:
'There is within
no energy dimension of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen energy dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen energy dimension
of self-awakening.
[4] Here, beggars, a beggar,
when there is the enthusiasm dimension
of self-awakening within, knows:
'There is the enthusiasm dimension
of self-awakening within.'
When there is no enthusiasm dimension
of self-awakening within, knows:
'There is within
no enthusiasm dimension of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen enthusiasm dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen enthusiasm dimension
of self-awakening.
[5] Here, beggars, a beggar,
when there is the impassivity dimension
of self-awakening within, knows:
'There is the impassivity dimension
of self-awakening within.'
When there is no impassivity dimension
of self-awakening within, knows:
'There is within
no impassivity dimension of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen impassivity dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen impassivity dimension
of self-awakening.
[6] Here, beggars, a beggar,
when there is the serenity dimension
of self-awakening within, knows:
'There is the serenity dimension
of self-awakening within.'
When there is no serenity dimension
of self-awakening within, knows:
'There is within
no serenity dimension
of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen serenity dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen serenity dimension
of self-awakening.
[7] Here, beggars, a beggar,
when there is the detachment dimension
of self-awakening within, knows:
'There is the detachment dimension
of self-awakening within.'
When there is no detachment dimension
of self-awakening within,
knows:
'There is within no detachment dimension
of self-awakening.'
He knows it,
should there come to be
the arising of an unarisen detachment dimension
of self-awakening,
and he knows it,
should there come to be
all-round thorough development
of that arisen detachment dimension
of self-awakening.
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through the Dhamma:
Seven Dimensions of Awakening.
[16] Again, beggars,
deeper than that,
a beggar lives observing Dhamma
through the Dhamma:
'Four Aristocrats of Truths'.
And how, beggars,
does a beggar live observing Dhamma
through the Dhamma:
'Four Aristocrats of Truths'?
Here beggars a beggar thinks:
[1] 'This is pain'
and he knows it
according to it's nature;
He thinks:
[2] 'This is the origin of pain'
and he knows it
according to it's nature;
He thinks:
[3] 'This is the ending of pain'
and he knows it
according to it's nature;
He thinks:
[4] 'This is the way to bring about
the end of that pain'
and he knows it
according to it's nature.
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through the Dhamma:
Four Aristocrats of Truths.
[17] [1] And what, beggars, is
the Aristocrat of Truths
as to pain?
[1.1] Birth is pain,
[1.2] aging is pain,
[1.3] death is pain.
[1.4] Grief and lamentation,
pain and misery,
and Despair
are pain.
[1.5] Not to gain the wished for is pain.
[1.6] Essentially the Five Boundup Stockpiles are pain.
[1.1.1] And what, beggars, is '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: —
this, beggars is said to be 'birth.'
[1.2.1] And what, beggars, is '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,
this, beggars is said to be 'aging.'
[1.3.1] And what, beggars, is '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,
this, beggars is said to be 'death.'
[1.4.1] And what, beggars, is 'grief'?
Whatsoever, beggars,
for anyone
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,
this, beggars is said to be 'grief.'
[1.4.2] And what, beggars, is 'lamentation'?
Whatsoever, beggars,
for anyone
is the outward expression of grief,
lamentation
wailing,
weaping,
hysteria,
display of desolation
at experiencing some loss or tragedy,
this, beggars is said to be 'lamentation.'
[1.4.3] And what, beggars, is 'pain'?
That, beggars which is bodily pain,
the bodily disagreeable
the experience of being connected bodily
with the disagreeable
this, beggars, is said to be 'pain.'
[1.4.4] And what, beggars, is 'misery'?
That, beggars, which is mental pain,
the mentally disagreeable
the experience of being connected in mind
with the disagreeable
this, beggars, is said to be 'misery.'
[1.4.5] And what, beggars, is 'despair'?
Whatsoever, beggars, for anyone
experiencing misfortune
being touched with any sort of painful thing
is loss of hope,
being despondent,
dejection, depression,
this, beggars, is said to be 'despair.'
[1.5] And what, beggars, is
'not to gain what is wished for is pain'?
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.
This is the pain
of not gaining what is wished for.
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.
This is the pain
of not gaining what is wished for.
[1.6] And what, beggars,
are the five boundup stockpiles
that are essentially pain?
In this case:
[1.6.1] there is the material form stockpile,
[1.6.2] there is the sense-experience stockpile,
[1.6.3] there is the perception stockpile,
[1.6.4] there is the own-making stockpile,
[1.6.5] there is the re-knowing-knowledge stockpile.
It is these, beggars,
that are known as
the five boundup stockpiles
that are essentially pain.
This beggars, is what is said to be
the Aristocrat of Truths as to Pain.
[18] [2] And what, beggars,
is 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.
So where is it, beggars,
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?
[2.1] 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.
[2.2] 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.
[2.3] 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.
[2.4] 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.
[2.5] 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.
[2.6] 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.
[2.7] 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.
[2.8] 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.
[2.9] 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.
[2.10] 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.
[2.11] 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.
[2.12] 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.
[2.13] The realm of eye-re-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.
[2.14] The realm of ear-re-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.
[2.15] The realm of nose-re-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.
[2.16] The realm of taste-re-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.
[2.17] The realm of touch-re-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.
[2.18] The realm of mind-re-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.
[2.19] The realm of eye-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.20] The realm of ear-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.21] The realm of nose-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.22] The realm of taste-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.23] The realm of touch-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.24] The realm of mind-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.25] The realm of sense-experience born of eye-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.26] The realm of sense-experience born of ear-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.27] The realm of sense-experience born of nose-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.28] The realm of sense-experience born of taste-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.29] The realm of sense-experience born of touch-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.30] The realm of sense-experience born of mind-touch
is loved material form,
enjoyed material form,
it is there
that this hunger/thirst appearing,
appears
it is there
that entering,
it settles in.
[2.31] 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.
[2.32] 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.
[2.33] 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.
[2.34] 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.
[2.35] 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.
[2.36] 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.
[2.37] 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.
[2.38] 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.
[2.39] 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.
[2.40] 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.
[2.41] 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.
[2.42] 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.
[2.43] 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.
[2.44] 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.
[2.45] 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.
[2.46] 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.
[2.47] 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.
[2.48] 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.
[2.49] 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.
[2.50] 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.
[2.51] 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.
[2.52] 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.
[2.53] 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.
[2.54] 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.
[2.55] 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.
[2.56] 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.
[2.57] 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.
[2.58] 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.
[2.59] 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.
[2.60] 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 beggars is said to be
the Aristocrat of Truths
as to the origin of pain.
[19] [3] And what, beggars,
is 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.
So where is it, beggars,
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?
[3.1] 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.
[3.2] 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.
[3.3] 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.
[3.4] 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.
[3.5] 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.
[3.6] 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.
[3.7] 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.
[3.8] 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.
[3.9] 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.
[3.10] 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.
[3.11] 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.
[3.12] 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.
[3.13] The realm of eye-re-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.
[3.14] The realm of ear-re-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.
[3.15] The realm of nose-re-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.
[3.16] The realm of taste-re-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.
[3.17] The realm of touch-re-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.
[3.18] The realm of mind-re-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.
[3.19] The realm of eye-touch
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.
[3.20] The realm of ear-touch
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.
[3.21] The realm of nose-touch
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.
[3.22] The realm of taste-touch
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.
[3.23] The realm of touch-touch
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.
[3.24] The realm of mind-touch
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.
[3.25] The realm of sense-experience born of eye-touch
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.
[3.26] The realm of sense-experience born of ear-touch
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.
[3.27] The realm of sense-experience born of nose-touch
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.
[3.28] The realm of sense-experience born of taste-touch
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.
[3.29] The realm of sense-experience born of touch-touch
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.
[3.30] The realm of sense-experience born of mind-touch
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.
[3.31] 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.
[3.32] 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.
[3.33] 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.
[3.34] 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.
[3.35] 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.
[3.36] 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.
[3.37] 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.
[3.38] 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.
[3.39] 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.
[3.40] 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.
[3.41] 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.
[3.42] 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.
[3.43] 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.
[3.44] 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.
[3.45] 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.
[3.46] 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.
[3.47] 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.
[3.48] 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.
[3.49] 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.
[3.50] 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.
[3.51] 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.
[3.52] 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.
[3.53] 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.
[3.54] 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.
[3.55] 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.
[3.56] 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.
[3.57] 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.
[3.58] 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.
[3.59] 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.
[3.60] 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 beggars is said to be
the Aristocrat of Truths
as to bringing about the end of pain.
[20] [4] And what, beggars,
is 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:
[4.1] Consummate-Working Hypothesis,
[4.2] Consummate Principles,
[4.3] Consummate Talk,
[4.4] Consummate Works,
[4.5] Consummate Lifestyle,
[4.6] Consummate Reign,
[4.7] Consummate Mind,
[4.8] Consummate Serenity.
[4.1] And what, beggars,
is Consummate Working Hypothesis?
[4.1.1] It is knowledge, beggars,
about pain;
[4.1.2] knowledge about the origin of pain;
[4.1.3] knowledge about the ending of pain;
[4.1.4] knowledge about the walk to walk
to reach the end of pain.
This, beggars is what is said to be Consummate Working Hypothesis.
[4.2] And what, beggars, are Consummate Principles?
[4.2.1] The abandoning-principle,
[4.2.2] the non-anger-principle,
[4.2.3] the non-harm-principle.
These, beggars,
are what is said to be
Consummate Principles.
[4.3] And what, beggars, is Consummate Talk?
[4.3.1] Abstention from lying speech,
[4.3.2] abstention from slanderous speech,
[4.3.3] abstention from unkind speech,
[4.3.4] abstention from lip-flapping.
This, beggars,
is what is said to be
Consummate Talk.
[4.4] And what, beggars, is Consummate Works?
[4.4.1] Abstention from destruction of life,
[4.4.2] abstention from taking the ungiven,
[4.4.3] abstention from contra-indicated deeds.
This, beggars,
is what is said to be
Consummate Works.
[4.5] And what, beggars, is Consummate Lifestyle?
Here, beggars, the student of the Aristocrats
letting go of contra-indicated lifestyles,
lives by proper, Consummate Lifestyle.
This, beggars,
is what is said to be
Consummate Lifestyle.
[4.6] And what, beggars, is Consummate Reign?
[4.6.1] 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 non-arising
of unarisen bad,
unskillful things;
[4.6.2] Intends to struggle
to create and exert energy,
to take a stand against,
set his mind on
and strive after
letting go of arisen bad,
unskillful things;
[4.6.3] Intends to struggle
to create and exert energy,
to take a stand for,
set his mind on
and strive after
the arising of
unarisen skillful things;
[4.6.4] Intends to struggle
to create and exert energy,
to take a stand for,
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 said to be
Consummate Reign.
[4.7] And what, beggars, is Consummate Mind?
Here, beggars, a beggar:
[4.7.1] — lives observing the body, through the body,
ardent, self-knowing, satisfied,
having risen above grief and lamentation;
[4.7.2] — lives observing the senses, through the sense-experiences,
ardent, self-knowing, satisfied,
having risen above grief and lamentation;
[4.7.3] — lives observing the heart, through mental states,
ardent, self-knowing, satisfied,
having risen above grief and lamentation;
[4.7.4] — lives observing Dhamma, through the Dhamma,
ardent, self-knowing, satisfied,
having risen above grief and lamentation.
This beggars is what is said to be
Consummate Mind.
[4.8] And what, beggars, is Consummate Serenity?
[4.8.1] Here beggars, a beggar,
separated from things of the senses,
separated from gross involvements;
with the interest, enjoyment, and sense of ease
that come with solitude,
with internal dialog and evaluations,
enters The First Knowing
and makes a habitat-a that.
[4.8.2] And then separated
from internal dialog and evaluations,
with impassivity
and having become concentrated in mind,
bringing the attention to the interest,
enjoyment,
and sense of ease
that come with Serenity,
without internal dialog and evaluations,
he enters The Second Knowing
and makes a habitat-a-that
[4.8.3] And then separated
from interest and enjoyment,
with impassivity, detachment, and clear re-knowing-knowledge
bringing the attention to the pleasure
that comes with that sense of ease
the Aristocrats describe as:
'Detached, mindful, he's got the life!'
he enters The Third Knowing
and makes a habitat-a-that
[4.8.4] 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 Knowing
and makes a habitat-a-that.
This, beggars, is what is said to be
Consummate Serenity.
This, beggars, is what is said to be
the Aristocrat of Truths
as to the walk to walk
to reach the end of pain.
Thus he lives observing Dhamma through Dhamma
with regard to the internal
or he lives observing Dhamma through Dhamma
with regard to the external
or he lives observing Dhamma through Dhamma
with regard to the internal and external.
Or he lives observing Dhamma
through the origins of things,
or he lives observing Dhamma
through the aging of things,
or he lives observing Dhamma
through the origins and aging of things.
Or thinking:
'This is Dhamma'
he sets up mind
just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he lives observing
but does not grasp after
things of the world.
Even so, beggars, a beggar lives
observing Dhamma through Dhamma.
§
[21] For him, beggars,
who so develops these four satisfactions
for seven rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements,
non-returning.
Let stand, beggars, seven rains,
for him, beggars,
who so develops these four satisfactions
for six rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements,
non-returning.
Let stand, beggars, six rains,
for him, beggars,
who so develops these four satisfactions
for five rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements,
non-returning.
Let stand, beggars, five rains,
for him, beggars,
who so develops these four satisfactions
for four rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements,
non-returning.
Let stand, beggars, four rains,
for him, beggars,
who so develops these four satisfactions
for three rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, three rains,
for him, beggars,
who so develops these four satisfactions
for two rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, two rains,
for him, beggars,
who so develops these four satisfactions
for one rains,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, one rains,
for him, beggars,
who so develops these four satisfactions
for seven moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, seven moons,
for him, beggars,
who so develops these four satisfactions
for six moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, six moons,
for him, beggars,
who so develops these four satisfactions
for five moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, five moons,
for him, beggars,
who so develops these four satisfactions
for four moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, four moons,
for him, beggars,
who so develops these four satisfactions
for three moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, three moons,
for him, beggars,
who so develops these four satisfactions
for two moons,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, two moons,
for him, beggars,
who so develops these four satisfactions
for one moon,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, one moon,
for him, beggars,
who so develops these four satisfactions
for a half moon,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars,
a half moon,
for him, beggars,
who so develops these four satisfactions
for seven days,
one fruit or another
of these two fruits
will result:
omniscience in this visible state, or
having involvements, non-returning.
[22] 'One sure thing, this, Beggars,
a way for the purification of beings,
for rising above grief and lamentation,
for the subsidence of pain and misery,
for mastering the method,
for experiencing Nibbāna —
that is to say,
the four settings-up of mind.'
It was because of this
that that which has been said
was said thus."
This is what Bhagava said
and we hear that the bhikkhus there
were delighted at what the Lucky Man said.
To Exercises using Satipatthana Technique.
The Cactus Forest
This sutta will give you a clear, unequivocal statement concerning whether or not this practice is something that should be made the goal of the system — It should not. It is a tool to be used, a path to be followed in attaining penetrating knowledge into the real nature of things, and then it should be let go.
Saɱyutta Nikāya, V: MahāVagga 52. Anuruddha Saṅyutta, Suttas 4 and 5
Translated from the Pāḷi by Michael M. Olds
Sutta 4
I HEAR TELL:
Once upon a time the Elder Anuruddha and the Elder Sariputta and the Elder Maha-Moggallāna Sakete Cactus Grove residing.
2. There then emerging from seclusion one evening-time the Elder Sariputta and the Elder Maha-Moggallāna approached the Elder Anuruddha and drew near.
Having drawn near they exchanged well-wishing together with the Elder Anuruddha.
Having made the exchange of polite talk they took seats to one side.
3. Seated to one side, then, the Elder Sariputta said this to the Elder Anuruddha:
The beggar, a seeker, friend Anuruddha, what are those things which should be spit out by him once he has trod their path?
The beggar, a seeker, friend Sariputta, should spit out the four settings-up of memory once he has trod their path.
What four?
Here, friend, a beggar, lives observing body overseeing body, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing sense experience overseeing sense experience, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing the heart overseeing the heart, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing the Dhamma overseeing the Dhamma, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
The beggar, a seeker, friend Sariputta, should spit out these four settings-up of memory once he has trod their path.
Cactus Forest 2
... The beggar, a master, friend Anuruddha, what are those things which should be spit out by him once he has trod their path? ...
Further Reading:
PDF BOOK One Thing followed by Happiness A Guide to Serenity through Recollecting Aspiration. Being a translation from the Pāli of Saɱyutta Nikāya V. Mahā-Vagga 10. Ānāpāna-saɱyuttaṃ by Michael M. Olds. — PRELIMINARY EDITION 2012. 400 pages.
Related suttas on Aspiration, 1-20. Same as the above, but on line.
[ The Gradual Course ] [ I. Nidana ] [ II.Dana — Giving ] [ II.Sila — Ethical Culture ] [ III. Jagarianuyoga — Self Discipline ] [ The Second Lesson ] [ The Third Lesson ] [ The Fourth Lesson ] [ The Fifth Lesson ] [ The Sixth Lesson ] [ The Seventh Lesson ] [ The Eighth Lesson ] [ TheGreatMastersSatisfactionPastures ] [ HighGetnHigh ] [ The 10th Question I ] [ The 10th Question II ]
