4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸SN‍SN 47📇 → SN 47 all suttas    🔝

SN 47 has 10 vaggas, 104 suttas, repetition series after 50

 SN 47 – SN 47 all suttas
SN 47..1.. - SN 47 vagga 1 Ambapāli: In Ambapālī’s Wood
SN 47..2.. - SN 47 vagga 2 Nālanda: At Nālandā
SN 47..3.. - SN 47 vagga 3 Sīlaṭṭhiti: Ethics and Duration
SN 47..4.. - SN 47 vagga 4 Ananussuta: Not Learned From Anyone Else
SN 47..5.. - SN 47 vagga 5 Amata: The Deathless
SN 47..6.. - SN 47 vagga 6 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges
SN 47..7.. - SN 47 vagga 7 Appamāda: Diligence
SN 47..8.. - SN 47 vagga 8 Balakaraṇīya: Hard Work
SN 47..9.. - SN 47 vagga 9 Esanā: Searches
SN 47..10.. - SN 47 vagga 10 Ogha: Floods

detailed TOC

 SN 47 – SN 47 all suttas
SN 47..1.. - SN 47 vagga 1 Ambapāli: In Ambapālī’s Wood
    SN 47.1 - SN 47.1 Ambapāli-: In Ambapālī’s Wood Discourse
            SN 47.1.1 - (The Buddha’s lion roar on Dharma remembrance [“mindfulness”])
            SN 47.1.2 - (standard 4sp🐘 formula)
    SN 47.2 - SN 47.2 Sati : rememberful
            SN 47.2.1 - (standard 4sp🐘 formula)
            SN 47.2.2 - (standard sampajāno formula)
    SN 47.3 - SN 47.3 Bhikkhu: A Monk
            SN 47.3.1.1 - (4sp #1 internally)
            SN 47.3.1.2 -(4sp #1 externally)
            SN 47.3.1.3 -(4sp #1 internally and externally)
            SN 47.3.2.1 -(4sp #2 internally)
            SN 47.3.3.1 -(4sp #3 internally)
            SN 47.3.4.1 - (4sp #4 internally)
            SN 47.3.4.2 - (4sp #4 externally)
            SN 47.3.4.3 - (4sp #4 internally and externally)
    SN 47.4 - SN 47.4 Sāla: At Sālā
            SN 47.4.1 – (newly ordained monks)
                SN 47.4.1.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.1.1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
            SN 47.4.2 – (non arahant trainees do same exact practice)
                SN 47.4.2.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.2.1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
            SN 47.4.3 – (arahants do same practice)
                SN 47.4.3.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.3.1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
            SN 47.4.100 – commentary
    SN 47.5 - SN 47.5 Akusalarāsi: A Heap of the Unskillful
    SN 47.6 - SN 47.6 Sakuṇagghi: A Hawk
    SN 47.7 - SN 47.7 Makkaṭa: A Monkey
    SN 47.8 - SN 47.8 Sūda: Cooks
    SN 47.9 - SN 47.9 Gilāna: Sick
    SN 47.10 - SN 47.10 Bhikkhunupassaya: The Nuns’ Quarters
SN 47..2.. - SN 47 vagga 2 Nālanda: At Nālandā
    SN 47.11 - SN 47.11 Mahāpurisa: A Great Man
    SN 47.12 - SN 47.12 Nālanda: At Nālandā
    SN 47.13 - SN 47.13 Cunda: With Cunda
    SN 47.14 - SN 47.14 Ukkacela: At Ukkacelā
    SN 47.15 - SN 47.15 Bāhiya: With Bāhiya
    SN 47.16 - SN 47.16 Uttiya: With Uttiya
    SN 47.17 - SN 47.17 Ariya: Noble
    SN 47.18 - SN 47.18 Brahma: With Brahmā
    SN 47.19 - SN 47.19 Sedaka: At Sedaka
    SN 47.20 - SN 47.20 Janapadakalyāṇī: The Finest Lady in the Land
SN 47..3.. - SN 47 vagga 3 Sīlaṭṭhiti: Ethics and Duration
    SN 47.21 - SN 47.21 Sīla: Ethics
    SN 47.22 - SN 47.22 Ciraṭṭhiti: Long Lasting
    SN 47.23 - SN 47.23 Parihāna: Decline
    SN 47.24 - SN 47.24 Suddha: Plain Version
    SN 47.25 - SN 47.25 Aññatarabrāhmaṇa: A Certain Brahmin
    SN 47.26 - SN 47.26 Padesa: Partly
    SN 47.27 - SN 47.27 Samatta: Completely
    SN 47.28 - SN 47.28 Loka: The World
    SN 47.29 - SN 47.29 Sirivaḍḍha: With Sirivaḍḍha
    SN 47.30 - SN 47.30 Mānadinna: With Mānadinna
SN 47..4.. - SN 47 vagga 4 Ananussuta: Not Learned From Anyone Else
    SN 47.31 - SN 47.31 Ananussuta: Not Learned From Anyone Else
    SN 47.32 - SN 47.32 Virāga: Fading Away
    SN 47.33 - SN 47.33 Viraddha: Missed Out
    SN 47.34 - SN 47.34 Bhāvita: Developed
    SN 47.35 - SN 47.35 Sati: rememberful
    SN 47.36 - SN 47.36 Aññā: Enlightenment
    SN 47.37 - SN 47.37 Chanda: Desire
    SN 47.38 - SN 47.38 Pariññāta: Complete Understanding
    SN 47.39 - SN 47.39 Bhāvanā: Development
    SN 47.40 - SN 47.40 Vibhaṅga: Analysis
SN 47..5.. - SN 47 vagga 5 Amata: The Deathless
    SN 47.41 - SN 47.41 Amata: The Deathless
    SN 47.42 - SN 47.42 Samudaya: Origin
    SN 47.43 - SN 47.43 Magga: The Path
    SN 47.44 - SN 47.44 Sati: rememberful
    SN 47.45 - SN 47.45 Kusalarāsi: A Heap of the Skillful
    SN 47.46 - SN 47.46 Pātimokkhasaṃvara: Restraint in the Monastic Code
    SN 47.47 - SN 47.47 Duccarita: Bad Conduct
    SN 47.48 - SN 47.48 Mitta: Friends
    SN 47.49 - SN 47.49 Vedanā: Feelings
    SN 47.50 - SN 47.50 Āsava: Defilements
SN 47..6.. - SN 47 vagga 6 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges
SN 47..7.. - SN 47 vagga 7 Appamāda: Diligence
SN 47..8.. - SN 47 vagga 8 Balakaraṇīya: Hard Work
SN 47..9.. - SN 47 vagga 9 Esanā: Searches
SN 47..10.. - SN 47 vagga 10 Ogha: Floods

47 – SN 47 all suttas

47..1.. - SN 47 vagga 1 Ambapāli: In Ambapālī’s Wood


(cst4)
(derived from B. Sujato 2018/12, except where indicated)
Saṃyutta Nikāya 47
Linked Discourses 47
1. Ambapālivagga
1. In Ambapālī’s Wood

47.1 - SN 47.1 Ambapāli-: In Ambapālī’s Wood Discourse

(translation style SP-FLUENT by frankk‍)
1. Ambapāli-sutta
1. In Ambapālī’s Wood Discourse
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:

47.1.1 - (The Buddha’s lion roar on Dharma remembrance [“mindfulness”])

“ekāyano ayaṃ, bhikkhave, maggo
Monks, this path is the only way
sattānaṃ visuddhiyā
To purify beings,
Soka-paridevānaṃ sam-atikkamāya
to overcome sorrow and lamentation,
Dukkha-domanassānaṃ atthaṅgamāya
to end pain and distress,
ñāyassa adhigamāya
to achieve the method [of ending suffering],
nibbānassa sacchikiriyāya,
to realize nirvana.
yadidaṃ — cattāro sati-’paṭṭhānā.
In other words, this path is the four ways of remembering [The Dharma ];



Katame cattāro?
Which Four [ways]?
Idha, bhikkhave, bhikkhu …
It’s when …

47.1.2 - (standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.




(repeat lion’s roar)

“ekāyano ayaṃ, bhikkhave, maggo
Monks, this path is the only way
sattānaṃ visuddhiyā
To purify beings,
Soka-paridevānaṃ sam-atikkamāya
to overcome sorrow and lamentation,
Dukkha-domanassānaṃ atthaṅgamāya
to end pain and distress,
ñāyassa adhigamāya
to achieve the method [of ending suffering],
nibbānassa sacchikiriyāya,
to realize nirvana.
yadidaṃ — cattāro sati-’paṭṭhānā.
In other words, this path is the four ways of remembering [The Dharma ];


”ti.
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
(end of sutta⏹️)


47.2 - SN 47.2 Sati : rememberful

(translation style SP-FLUENT by frankk‍)
2. Sati sutta
2. remembering and applying Dharma
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sato, bhikkhave, bhikkhu vihareyya sampajāno.
“monks, a monk should live remembering and applying Dharma and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma ?
Idha, bhikkhave, bhikkhu …
It’s when …

47.2.1 - (standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma .

47.2.2 - (standard sampajāno formula)


Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu
It’s when a monk acts with lucid-discerning [at all times, in any posture, in any action]:
Abhik-kante paṭik-kante
when going out and coming back
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
ālokite vilokite
When Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
samiñjite pasārite
when bending and extending (his limbs),
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Saṅghāṭi-patta-cīvara-dhāraṇe
when bearing the outer robe, bowl and robes;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
asite pīte khāyite sāyite
when eating, drinking, chewing, and tasting;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Uccāra-passāva-kamme
when urinating and defecating;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
gate ṭhite
when walking, standing,
nisinne sutte
sitting, lying down,
jāgarite bhāsite tuṇhībhāve
waking, speaking, and keeping silent,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.


Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti.
That’s how a monk acts with lucid-discerning.
Sato, bhikkhave, bhikkhu vihareyya sampajāno.
A monk should live remembering and applying Dharma and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
(end of sutta⏹️)



47.3 - SN 47.3 Bhikkhu: A Monk

(translation style SP-FLUENT by frankk‍)
3. Bhikkhusutta
3. A Monk
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī”ti.
“This is exactly how some foolish people ask me for something. But when The Dharma has been explained they think only of following me around.”
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s Dharma!”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma in three ways, depending on and grounded on ethics.

47.3.1.1 - (4sp #1 internally)


Idha tvaṃ, bhikkhu, ajjhattaṃ vā
He does this internally [in his own body and mind]:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


47.3.1.2 -(4sp #1 externally)


bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


47.3.1.3 -(4sp #1 internally and externally)


Ajjhatta-bahiddhā vā
He does this internally and externally:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



47.3.2.1 -(4sp #2 internally)


Ajjhattaṃ vā
He does this internally [in his own body and mind]:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


(4sp #2 externally)


bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


(4sp #2 internally and externally)


Ajjhatta-bahiddhā vā
He does this internally and externally:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.





47.3.3.1 -(4sp #3 internally)


Ajjhattaṃ vā
He does this internally [in his own body and mind]:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


(4sp #3 externally)


bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


(4sp #3 internally and externally)


Ajjhatta-bahiddhā vā
He does this internally and externally:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



47.3.4.1 - (4sp #4 internally)


Ajjhattaṃ vā
He does this internally [in his own body and mind]:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


47.3.4.2 - (4sp #4 externally)


bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


47.3.4.3 - (4sp #4 internally and externally)


Ajjhatta-bahiddhā vā
He does this internally and externally:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



(conclusion)


Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop the four kinds of remembering and applying Dharma in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
(end of sutta⏹️)



47.4 - SN 47.4 Sāla: At Sālā


            SN 47.4.1 – (newly ordained monks)
                SN 47.4.1.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.1.1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
            SN 47.4.2 – (non arahant trainees do same exact practice)
                SN 47.4.2.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.2.1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
            SN 47.4.3 – (arahants do same practice)
                SN 47.4.3.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
                    SN 47.4.3.1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
            SN 47.4.100 – commentary



(translation style SP-FLUENT by frankk‍)
4. Sālasutta
4. At Sālā
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme.
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
Tatra kho bhagavā bhikkhū āmantesi … pe … etadavoca:
There the Buddha addressed the monks:

47.4.1 – (newly ordained monks)


“Ye te, bhikkhave, bhikkhū navā acira-pabbajitā
“monks, those monks who are junior—recently gone forth,
adhun-āgatā imaṃ dhamma-vinayaṃ,
newly come to this Dharma and training—
te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
should be encouraged, supported, and established in the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
47.4.1.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)

etha tumhe, āvuso,
‘Come, friends.
kāye kāy-ānupassino viharatha
live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
be ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
47.4.1.1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )

kāyassa yathā-bhūtaṃ ñāṇāya;
[meditate to] understand the body’s true nature;
(repeat for remaining 4 frames of 4sp🐘 )

vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya;
(repeat exercise with vedana/sensations instead of body in 47.4.1.1)
citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya;
(repeat exercise with citta/’mind’ instead of body in 47.4.1.1)
dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya.
(repeat exercise with Dharma instead of body in 47.4.1.1)

47.4.2 – (non arahant trainees do same exact practice)


Yepi te, bhikkhave, bhikkhū sekhā
Those monks who are trainees [who are at least stream enterers but]—
ap-patta-mānasā
who haven’t achieved their heart’s desire,
anuttaraṃ yogakkhemaṃ patthayamānā viharanti,
live aspiring to the supreme sanctuary—
47.4.2.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)

tepi
They also, [doing the same practice as new monks],
kāye kāy-ānupassino viharanti
live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
they’re ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
47.4.2.1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)

kāyassa pariññāya;
[meditating for the purpose of attaining] complete knowledge of the body’s true nature;
(repeat for remaining 4 frames of 4sp🐘 )

vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya;
(repeat exercise with vedana/sensations instead of body in 47.4.2.1)
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya;
(repeat exercise with citta/’mind’ instead of body in 47.4.2.1)
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.
(repeat exercise with Dharma instead of body in 47.4.2.1)

47.4.3 – (arahants do same practice)


Yepi te, bhikkhave, bhikkhū arahanto
Those monks who are perfected [Arahants]—
khīṇ-āsavā
who have ended the asinine-inclinations,
vusitavanto
completed the spiritual journey,
kata-karaṇīyā
done what had to be done,
ohita-bhārā
laid down the burden,
anuppatta-sadatthā
achieved their own goal,
parik-khīṇa-bhava-saṃyojanā
utterly ended the fetters of rebirth,
sammadaññā-vimuttā,
and are rightly freed through enlightenment—
47.4.3.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)

tepi
They also, [doing same practice as new monks],
kāye kāy-ānupassino viharanti
they live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
they’re ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
47.4.3.1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)

kāyena visaṃyuttā;
[meditating] detached [from any underlying defilements or delusions in regard to] the body;
(repeat for remaining 4 frames of 4sp🐘 )

vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā;
(repeat exercise with vedana/sensations instead of body in 47.4.3.1)
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā;
(repeat exercise with citta/’mind’ instead of body in 47.4.3.1)
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.
(repeat exercise with Dharma instead of body in 47.4.3.1)

(conclusion)


Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those monks who are junior—recently gone forth, newly come to this Dharma and training—should be encouraged, supported, and established in these four kinds of remembering and applying Dharma.”
(end of sutta⏹️)


47.4.100 – commentary

1. as if ‘samādhi’ and ‘ekagga’ weren’t enough to implicate 4 jhānas, the two terms ‘ekodi-bhūtā’ and vip-pasanna-cittā’ use two keywords from j2🌗 second jhāna formula.
2. As MN 125, AN 8.63, and many other suttas show, jhāna and satipaṭṭhāna are done concurrently.
See 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘 for more examples.
3. not only are jhāna and 4sp done simultaneously, you can see here the Buddha expects even newly ordained monks to quickly attain some level of competency with first and second jhāna.
This is a stark contrast to LBT Theravada (in Vism. ) redefining jhāna as a disembodied frozen stupor, and is a skill so hard to attain they estimate less than one in a million serious practitioners can attain their redefined “jhāna”.











47.5 - SN 47.5 Akusalarāsi: A Heap of the Unskillful

(translation style SP-FLUENT by frankk‍)
5. Akusalarāsisutta
5. A Heap of the Unskillful
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā etadavoca:
There the Buddha said:
“‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.
“Rightly speaking, monks, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā.
For these five hindrances are entirely a heap of the unskillful.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya.
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā.
For these five hindrances are entirely a heap of the unskillful.
‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.”
(end of sutta⏹️)




47.6 - SN 47.6 Sakuṇagghi: A Hawk

(translation style SP-FLUENT by frankk‍)
6. Sakuṇagghisutta
6. A Hawk
“Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi.
“Once upon a time, monks, a hawk suddenly swooped down and grabbed a quail.
Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi:
And as the quail was being carried off he wailed:
‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye.
‘I’m so unlucky, so unfortunate, to have roamed out of my territory into the domain of others.
Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ, sakuṇagghi, alaṃ abhavissa, yadidaṃ—yuddhāyā’ti.
If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have been able to beat me by fighting.’
‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti?
‘So, quail, what is your own territory, the domain of your fathers?’
‘Yadidaṃ—
naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānan’ti.
‘It’s a ploughed field covered with clods of earth.’
Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci:
Because of her own strength, the hawk was not daunted or intimidated. She released the quail, saying:
‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’ti.
‘Go now, quail. But even there you won’t escape me!’
Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi:
Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk:
‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti.
‘Come get me, hawk! Come get me, hawk!’
Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā.
Because of her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail.
Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi.
When the quail knew that the hawk was nearly there, he slipped under that clod.
Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi.
And the hawk crashed chest-first right there.
Evañhi taṃ, bhikkhave, hoti yo agocare carati paravisaye.
That’s what happens when you roam out of your territory into the domain of others.
Tasmātiha, bhikkhave, mā agocare carittha paravisaye.
So, monks, don’t roam out of your own territory into the domain of others.
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ.
If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo?
And what is not a monk’s own territory but the domain of others?
Yadidaṃ—
pañca kāmaguṇā.
It’s the five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
Smells known by the nose …
jivhāviññeyyā rasā … pe …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
This is not a monk’s own territory but the domain of others.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo?
And what is a monk’s own territory, the domain of the fathers?
Yadidaṃ—
cattāro satipaṭṭhānā.
It’s the four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.





ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.
This is a monk’s own territory, the domain of the fathers.”
(end of sutta⏹️)



47.7 - SN 47.7 Makkaṭa: A Monkey

(translation style SP-FLUENT by frankk‍)
7. Makkaṭasutta
7. A Monkey
“Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ.
“monks, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go,
Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ.
while in others, monkeys can go but not humans.
Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca.
There are also level, pleasant places where both monkeys and humans can go.
Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.
There hunters lay snares of tar on the monkey trails to catch the monkeys.
Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti.
The monkeys who are not foolhardy and reckless see the tar and avoid it from afar.
Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti.
But a foolish and reckless monkey goes up to the tar and grabs it with a hand.
So tattha bajjhati.
He gets stuck there.
‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti.
Thinking to free his hand, he grabs it with his other hand.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmī’ti pādena gaṇhāti.
Thinking to free both hands, he grabs it with a foot.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti.
Thinking to free both hands and foot, he grabs it with his other foot.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti.
Thinking to free both hands and feet, he grabs it with his snout.
So tattha bajjhati.
He gets stuck there.
Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa.
And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him.
Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṃ pakkamati.
The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants.
Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.
That’s what happens when you roam out of your territory into the domain of others.
Tasmātiha, bhikkhave, mā agocare carittha paravisaye.
So, monks, don’t roam out of your own territory into the domain of others.
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ.
If you roam out of your own territory into the domain of others, Māra will catch you and get hold of you.
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo?
And what is not a monk’s own territory but the domain of others?
Yadidaṃ—
pañca kāmaguṇā.
It’s the five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
Smells known by the nose …
jivhāviññeyyā rasā … pe …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
This is not a monk’s own territory but the domain of others.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo?
And what is a monk’s own territory, the domain of the fathers?
Yadidaṃ—
cattāro satipaṭṭhānā.
It’s the four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.
This is a monk’s own territory, the domain of the fathers.”
(end of sutta⏹️)



47.8 - SN 47.8 Sūda: Cooks

(translation style SP-FLUENT by frankk‍)
8. Sūdasutta
8. Cooks

(incompetent cook)


“Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa—
“monks, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their minister with an excessive variety of curries:
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti:
But that cook didn’t follow the signs of his master [signaling what he liked and disliked].
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati.
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti.
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

(incompetent cook doesn’t get rewarded)


Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ.
That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti.
Because they don’t follow the signs of their master [signaling what he liked and disliked].

(incompetent monk)


Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
In the same way, a foolish, incompetent, unskillful monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti.
As they meditate observing an aspect of the body, their mind doesn’t enter undistractible-lucidity, and their corruptions aren’t given up.
So taṃ nimittaṃ na uggaṇhāti.
But they don’t follow the signs [that lead to mental activity removing unskillful Dharmas].
Vedanāsu vedanānupassī viharati … pe …
They meditate observing an aspect of sensations …
citte cittānupassī viharati … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti.
As they meditate observing an aspect of Dharmas, the mind doesn’t enter undistractible-lucidity, and the corruptions aren’t given up.
So taṃ nimittaṃ na uggaṇhāti.
But they don’t follow the signs [that lead to mental activity removing unskillful Dharmas].

(incompetent monk doesn’t get rewarded with four jhānas)


Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa.
That foolish, incompetent, unskillful monk doesn’t get pleasureful meditations in this very life, nor do they get remembrance and application of Dharma and lucid-discerning.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.
Because they don’t follow the signs of their mind [that lead to mental activity removing unskillful Dharmas].
[Instead of following profitable signs that lead to skillful Dharmas, they followed bad signs that led to an increase in unskillful Dharmas.]

(competent cook)


Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa—
Suppose an astute, competent, skillful cook was to serve a ruler or their minister with an excessive variety of curries:
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti:
And that cook got their master’s hint:
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati.
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti.
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

(competent cook gets rewarded)


Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ.
That astute, competent, skillful cook gets presented with clothes, wages, and bonuses.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti.
Because they followed the signs of their master [signaling what he liked and disliked].

(competent monk)


Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
In the same way, an astute, competent, skillful monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti.
As they meditate observing an aspect of the body, their mind enters undistractible-lucidity, and their corruptions are given up.
So taṃ nimittaṃ uggaṇhāti.
Because they followed the signs [that led to mental activity removing unskillful Dharmas and powering up the skillful Dharmas that launch them into jhāna].
Vedanāsu vedanānupassī viharati … pe …
They meditate observing an aspect of sensations …
citte cittānupassī viharati … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti.
As they meditate observing an aspect of Dharmas, their mind enters undistractible-lucidity, and their corruptions are given up.
So taṃ nimittaṃ uggaṇhāti.
Because they followed the signs [that led to mental activity removing unskillful Dharmas and powered up the skillful Dharmas that launched them into jhāna].

(competent monk gets rewarded with four jhānas)


Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa.
That astute, competent, skillful monk gets pleasureful meditations [which characterize the 4 jhānas] in this very life, and they get remembering and application of Dharma and lucid-discerning.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī”ti.
Because they followed their mind’s signs [which signal the type of mental activity that remove unskillful Dharmas and power up the skillful Dharmas that launch them into jhāna].
[And they recognized the bad signs with wise attention and actively ignored them].
(end of sutta⏹️)


47.9 - SN 47.9 Gilāna: Sick

(translation style SP-FLUENT by frankk‍)
9. Gilānasutta
9. Sick
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake.
At one time the Buddha was staying near Vesālī, at the little village of Beluva.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha.
“monks, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ.
“Yes, sir,” those monks replied. They did as the Buddha said,
Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured with remembrance of Dharma and lucid-discerning, without worrying.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha:
“na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ.
“It would not be appropriate for me to become fully nirvana'd before informing my attendants and taking leave of the monk Saṅgha.
Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi.
So that is what he did.
Atha kho bhagavato so ābādho paṭippassambhi.
Then the Buddha’s illness died down.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“diṭṭho me, bhante, bhagavato phāsu;
“Sir, it’s fantastic that the Buddha is comfortable,
diṭṭhaṃ, bhante, bhagavato khamanīyaṃ;
that he’s well,
diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ.
and that he’s alright.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena.
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and The Dharmas weren’t clear to me.
Api ca me, bhante, ahosi kācideva assāsamattā:
Still, at least I was consoled by the thought that
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti.
the Buddha won’t become fully nirvana'd without making some statement regarding the Saṅgha of monks.”
“Kiṃ pana dāni, ānanda, bhikkhusaṃgho mayi paccāsīsati?
“But what could the monk Saṅgha expect from me now, Ānanda?
Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā.
I’ve taught the Dhamma without making any distinction between secret and public Dharmas.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
The Realized One doesn’t have the closed fist of a teacher when it comes to The Dharmas.
Yassa nūna, ānanda, evamassa:
If there’s anyone who thinks:
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya.
‘I’ll take charge of the Saṅgha of monks,’ or ‘the Saṅgha of monks is meant for me,’ let them make a statement regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṃ hoti:
But the Realized One doesn’t think like this,
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā.
Sa kiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati.
so why should he make some statement regarding the Saṅgha?
Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto.
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Āsītiko me vayo vattati.
I’m currently eighty years old.
Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti;
Just as a decrepit cart keeps going by relying on straps,
evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti.
in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain sensations, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idhānanda, bhikkhu
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”
(end of sutta⏹️)


47.10 - SN 47.10 Bhikkhunupassaya: The Nuns’ Quarters

(translation style SP-FLUENT by frankk‍)
10. Bhikkhunupassayasutta
10. The Nuns’ Quarters
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out.
Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ:
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī”ti.
“Sir, Ānanda, several nuns meditate with their minds firmly established in the four kinds of remembering and applying Dharma. They have realized a higher distinction than they had before.”
“Evametaṃ, bhaginiyo, evametaṃ, bhaginiyo.
“That’s how it is, sisters! That’s how it is, sisters!
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ:
Any monk or nun who meditates with their mind firmly established in the four kinds of remembering and applying Dharma can expect to
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.
realize a higher distinction than they had before.”
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evametaṃ, ānanda, evametaṃ, ānanda.
“That’s so true, Ānanda! That’s so true!
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ:
Any monk or nun who meditates with their mind firmly established in the four kinds of remembering and applying Dharma can expect to
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’.
realize a higher distinction than they had before.
Katamesu catūsu?
Which Four?
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.
As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.
That monk should direct their mind towards something inspiring.
Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.
As they do so, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vedayati.
When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
So iti paṭisañcikkhati:
Then they reflect:
‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno.
‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṃharāmī’ti.
Let me now pull back.’
So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.
They pull back, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti.
They understand: ‘I’m neither directing-thought nor evaluation. remembering and applying Dharma within myself, I’m happy.’
Puna caparaṃ, ānanda, bhikkhu vedanāsu … pe …
Furthermore, a monk meditates by observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.
As they meditate observing an aspect of Dharmas, based on Dharmas there arises physical tension, or mental sluggishness, or the mind is externally scattered.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.
That monk should direct their mind towards something inspiring.
Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.
As they do so, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vedayati.
When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
So iti paṭisañcikkhati:
Then they reflect:
‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno.
‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṃharāmī’ti.
Let me now pull back.’
So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.
They pull back, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti.
They understand: ‘I’m neither directing-thought nor evaluation. remembering and applying Dharma within myself, I’m happy.’
Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.
That’s how there is directed development.
Kathañcānanda, appaṇidhāya bhāvanā hoti?
And how is there undirected development?
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of the body—ardent, aware, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of sensations—ardent, aware, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of the mind—ardent, aware, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of Dharmas—ardent, aware, remembering and applying Dharma; I am happy.’
Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.
That’s how there is undirected development.
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.
So, Ānanda, I’ve taught you directed development and undirected development.
Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.
(end of sutta⏹️)






Saṃyutta Nikāya 47
Linked Discourses 47

47..2.. - SN 47 vagga 2 Nālanda: At Nālandā


2. Nālandavagga
2. At Nālandā

47.11 - SN 47.11 Mahāpurisa: A Great Man


11. Mahāpurisasutta
11. A Great Man
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘mahāpuriso, mahāpuriso’ti, bhante, vuccati.
“Sir, they speak of ‘a great man’.
Kittāvatā nu kho, bhante, mahāpuriso hotī”ti?
How is a great man defined?”
“Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi.
“Sāriputta, someone whose mind is free is a great man, I say.
Avimuttacittattā ‘no mahāpuriso’ti vadāmi.
If their mind is not free, I say they’re not a great man.
Kathañca, sāriputta, vimuttacitto hoti?
And how does someone have a free mind?
Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi.
As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping.
Vedanāsu … pe …
They meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi.
As they meditate observing an aspect of Dharmas, their mind becomes dispassionate, and is freed from the defilements by not grasping.
Evaṃ kho, sāriputta, vimuttacitto hoti.
That’s how someone has a free mind.
Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi.
Someone whose mind is free is a great man, I say.
Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti.
If their mind is not free, I say they’re not a great man.”

47.12 - SN 47.12 Nālanda: At Nālandā


12. Nālandasutta
12. At Nālandā
Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃpasanno ahaṃ, bhante, bhagavati.
“Sir, I have such confidence in the Buddha that
Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati.
‘I have such confidence in the Buddha that
Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana tyāhaṃ, sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito:
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā”ti?
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi.
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati.
Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti?
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi,
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
api ca me dhammanvayo vidito.
still I understand this by inference from The Dharma.
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:
He thinks:
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito:
In the same way, I understand this by inference from The Dharma:
‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering and applying Dharma. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
So Sāriputta, you should frequently speak this exposition of The Dharma to the monks, nuns, laymen, and laywomen.
Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of The Dharma they’ll give up that doubt or uncertainty.”

47.13 - SN 47.13 Cunda: With Cunda


13. Cundasutta
13. With Cunda
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno.
At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill.
Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.
And the novice Cunda was his carer.
Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi.
Then Venerable Sāriputta became fully nirvana'd because of that sickness.
Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:
Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:
“āyasmā, bhante, sāriputto parinibbuto.
“Sir, Venerable Sāriputta has become fully nirvana'd.
Idamassa pattacīvaran”ti.
This is his bowl and robe.”
“Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.
“Reverend Cunda, we should see the Buddha about this matter.
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti.
Come, let’s go to the Buddha and inform him about this.”
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, sir,” replied Cunda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, cundo samaṇuddeso evamāha:
“Sir, this novice Cunda says that
‘āyasmā, bhante, sāriputto parinibbuto;
Venerable Sāriputta has become fully nirvana'd.
idamassa pattacīvaran’ti.
This is his bowl and robe.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.
Since I heard this, my body feels like it’s drugged. I’m disorientated, and The Dharmas aren’t clear to me.”
“Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto”ti?
“Well, Ānanda, when Sāriputta became fully nirvana'd, did he take away your entire spectrum of ethical conduct, of undistractible-lucidity, of wisdom, of freedom, or of the knowledge and vision of freedom?”
“Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā … pe …
“No, sir, he did not.
paññākkhandhaṃ vā … pe …
vimuttikkhandhaṃ vā … pe …
vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto.
Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ.
But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions.
Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā”ti.
I remember the nectar of The Dharma, the riches of The Dharma, the support of The Dharma given by Venerable Sāriputta.”
“Nanu taṃ, ānanda, mayā paṭikacceva akkhātaṃ:
“Ānanda, did I not prepare for this when I explained that
‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya;
Suppose there was a large tree standing with heartwood, and the largest branch fell off.
evameva kho ānanda, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputto parinibbuto.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully nirvana'd.
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idhānanda, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”

47.14 - SN 47.14 Ukkacela: At Ukkacelā


14. Ukkacelasutta
14. At Ukkacelā
Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu.
At one time the Buddha was staying in the land of the Vajjīs near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of monks. It was not long after Sāriputta and Moggallāna had become fully nirvana'd.
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were silent. He addressed them:
“api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu.
“monks, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully nirvana'd.
Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti.
When Sāriputta and Moggallāna were alive, my assembly was never empty; I had no concern for any region where they stayed.
Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ ahosi—
The Buddhas of the past or the future have pairs of chief disciples who are no better than
seyyathāpi mayhaṃ sāriputtamoggallānā.
Sāriputta and Moggallāna were to me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati—seyyathāpi mayhaṃ sāriputtamoggallānā.
Acchariyaṃ, bhikkhave, sāvakānaṃ, abbhutaṃ, bhikkhave, sāvakānaṃ.
It’s an incredible and amazing quality of such disciples
Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca.
that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.
Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa.
And it’s an incredible and amazing quality of the Realized One
Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā.
that when such a pair of disciples becomes fully nirvana'd he does not sorrow or lament.
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ;
Suppose there was a large tree standing with heartwood, and the largest branch fell off.
evameva kho, bhikkhave, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully nirvana'd.
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”

47.15 - SN 47.15 Bāhiya: With Bāhiya


15. Bāhiyasutta
15. With Bāhiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca:
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu.
“Well then, Bāhiya, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
Meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
Meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop these four kinds of remembering and applying Dharma, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Bāhiya, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti.
And Venerable Bāhiya became one of the perfected.

47.16 - SN 47.16 Uttiya: With Uttiya


16. Uttiyasutta
16. With Uttiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca:
Then Venerable Uttiya went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu.
“Well then, Uttiya, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
Meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
Meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāran”ti.
When you develop these four kinds of remembering and applying Dharma, depending on and grounded on ethics, you’ll pass beyond Death’s domain.”
Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Uttiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Uttiya, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā uttiyo arahataṃ ahosīti.
And Venerable Uttiya became one of the perfected.

47.17 - SN 47.17 Ariya: Noble


17. Ariyasutta
17. Noble
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya.
“monks, when these four kinds of remembering and applying Dharma are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti.
When these four kinds of remembering and applying Dharma are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

47.18 - SN 47.18 Brahma: With Brahmā


18. Brahmasutta
18. With Brahmā
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
“The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā bhikkhu … pe …
Or they’d meditate observing an aspect of sensations …
citte vā bhikkhu … pe …
or mind …
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā”ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
Sir, the four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā, bhante, bhikkhu … pe …
Or they’d meditate observing an aspect of sensations …
citte vā, bhante, bhikkhu … pe …
or mind …
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā”ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā athāparaṃ etadavoca:
Then he went on to say:
“Ekāyanaṃ jātikhayantadassī,
“The compassionate one, who sees the ending of rebirth,
Maggaṃ pajānāti hitānukampī;
understands the path to convergence.
Etena maggena tariṃsu pubbe,
By this path people crossed over before,
Tarissanti ye ca taranti oghan”ti.
will cross, and are crossing.”

47.19 - SN 47.19 Sedaka: At Sedaka


19. Sedakasutta
19. At Sedaka
Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi:
“Once upon a time, monks, an acrobat set up his bamboo pole and said to his apprentice Medakathālikā:
‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti.
‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi.
‘Yes, teacher,’ she replied. She climbed up the bamboo pole and stood on her teacher’s shoulders.
Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca:
Then the acrobat said to Medakathālikā:
‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi.
‘You look after me, dear Medakathālikā, and I’ll look after you.
Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti.
That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca:
When he said this, Medakathālikā said to her teacher:
‘na kho panetaṃ, ācariya, evaṃ bhavissati.
‘That’s not how it is, teacher!
Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi.
You should look after yourself, and I’ll look after myself.
Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’”ti.
That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
“So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṃ avoca.
That’s the correct procedure,” said the Buddha. “It’s just as Medakathālikā said to her teacher.
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ;
Thinking ‘I’ll look after myself,’ you should cultivate remembering and applying Dharma.
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ.
Thinking ‘I’ll look after others,’ you should cultivate remembering and applying Dharma.
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati.
Looking after yourself, you look after others; and looking after others, you look after yourself.
Kathañca, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati?
And how do you look after others by looking after yourself?
Āsevanāya, bhāvanāya, bahulīkammena—
By development, cultivation, and practice of meditation.
evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati.
Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati?
And how do you look after yourself by looking after others?
Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya—
By acceptance, harmlessness, friendliness, and kindness.
evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati.
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ;
Thinking ‘I’ll look after myself,’ you should cultivate remembering and applying Dharma.
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ.
Thinking ‘I’ll look after others,’ you should cultivate remembering and applying Dharma.
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī”ti.
Looking after yourself, you look after others; and looking after others, you look after yourself.”

47.20 - SN 47.20 Janapadakalyāṇī: The Finest Lady in the Land


20. Janapadakalyāṇīsutta
20. The Finest Lady in the Land
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya.
“monks, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather.
‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte.
And the finest lady in the land would dance and sing in a most thrilling way.
Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya.
On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyya:
They’d say to him:
‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo.
‘Mister, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land.
Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati.
And a man with a drawn sword will follow behind you.
Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti.
Wherever you spill even a drop, he’ll chop off your head right there.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā”ti?
Would that person lose focus on that bowl, and negligently get distracted outside?”
“No hetaṃ, bhante”.
“No, sir.”
“Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya.
“I’ve made up this simile to make a point.
Ayaṃ cevettha attho—
And this is what it means.
samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ.
‘A bowl of oil filled to the brim’ is a term for remembering and applying Dharma while immersed in the body.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop remembering and application of Dharma while immersed in the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi kho, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

\xED\xA0\xBD\xED\xB0\x98☸     (⤴)




47..3.. - SN 47 vagga 3 Sīlaṭṭhiti: Ethics and Duration


3. Sīlaṭṭhitivagga
3. Ethics and Duration
Saṃyutta Nikāya 47
Linked Discourses 47

47.21 - SN 47.21 Sīla: Ethics


21. Sīlasutta
21. Ethics
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā”ti?
“Reverend Ānanda, the Buddha has spoken of skillful ethics. What’s their purpose?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’”ti?
‘The Buddha has spoken of skillful ethics. What’s their purpose?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā.
“The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā”ti.
The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of remembering and applying Dharma.”

47.22 - SN 47.22 Ciraṭṭhiti: Long Lasting


22. Ciraṭṭhitisutta
22. Long Lasting
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
“ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
“What is the cause, Reverend Ānanda, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?
What is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
‘What is the cause, Reverend Ānanda, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti?
What is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
“It’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.
It’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.”

47.23 - SN 47.23 Parihāna: Decline


23. Parihānasutta
23. Decline
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti?
“What’s the cause, Reverend Ānanda, what’s the reason why the true Dharma declines?
Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī”ti?
And what’s the cause, what’s the reason why the true Dharma doesn’t decline?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti?
‘What’s the cause, what’s the reason why the true Dharma declines?
Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’”ti?
And what’s the cause, what’s the reason why the true Dharma doesn’t decline?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti.
“It’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma declines.
Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t decline.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma declines.
Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī”ti.
And it’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t decline.”

47.24 - SN 47.24 Suddha: Plain Version


24. Suddhasutta
24. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Idha, bhikkhave, bhikkhu …
It’s when …
Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti.
These are the four kinds of remembering and applying Dharma.”

47.25 - SN 47.25 Aññatarabrāhmaṇa: A Certain Brahmin


25. Aññatarabrāhmaṇasutta
25. A Certain Brahmin
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
“What is the cause, Master Gotama, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?
And what is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
“Brahmin, it’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.
Katamesaṃ catunnaṃ?
Which Four?
Idha, brāhmaṇa, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.
It’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

47.26 - SN 47.26 Padesa: Partly


26. Padesasutta
26. Partly
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane.
At one time the venerables Sāriputta, Mahāmoggallāna, and Anuruddha were staying near Sāketa, in the Thorny Wood.
Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu.
Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:
“‘sekho, sekho’ti, āvuso anuruddha, vuccati.
“Reverend, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, āvuso, sekho hotī”ti?
How is a trainee defined?”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti.
“Reverends, a trainee is someone who has partly developed the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī”ti.
A trainee is someone who has partly developed the four kinds of remembering and applying Dharma.”

47.27 - SN 47.27 Samatta: Completely


27. Samattasutta
27. Completely
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
“‘asekho, asekho’ti, āvuso anuruddha, vuccati.
“Reverend, they speak of this person called ‘an adept’.
Kittāvatā nu kho, āvuso, asekho hotī”ti?
How is an adept defined?”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti.
“Reverends, an adept is someone who has completely developed the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī”ti.
An adept is someone who has completely developed the four kinds of remembering and applying Dharma.”

47.28 - SN 47.28 Loka: The World


28. Lokasutta
28. The World
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
“katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?
“Reverend Anuruddha, what things have you developed and cultivated to attain great direct knowledge?”
“Catunnaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when I meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
I attained great direct knowledge by developing and cultivating these four kinds of remembering and applying Dharma.
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti.
And it’s because of developing and cultivating these four kinds of remembering and applying Dharma that I directly know the entire galaxy.”

47.29 - SN 47.29 Sirivaḍḍha: With Sirivaḍḍha


29. Sirivaḍḍhasutta
29. With Sirivaḍḍha
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill.
Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda:
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill.
So āyasmato ānandassa pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:
“Yes, sir,” that man replied. He did as Sirivaḍḍha asked.
“sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati.
Evañca vadeti:
‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca:
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:
“kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
“So you should train like this:
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
‘I’ll meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I’ll meditate on an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.’
Evañhi te, gahapati, sikkhitabban”ti.
That’s how you should train.”
“Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi.
“These four kinds of remembering and applying Dharma that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
For I meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate!
Anāgāmiphalaṃ tayā, gahapati, byākatan”ti.
You have declared the fruit of non-return.”

47.30 - SN 47.30 Mānadinna: With Mānadinna


30. Mānadinnasutta
30. With Mānadinna
Taṃyeva nidānaṃ.
The same setting.
Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Mānadinna was sick, suffering, gravely ill.
Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa … pe …
“Please, mister, go to Venerable Ānanda …” …
na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
When I experience such painful sensations I meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate!
Anāgāmiphalaṃ tayā, gahapati, byākatan”ti.
You have declared the fruit of non-return.”

47..4.. - SN 47 vagga 4 Ananussuta: Not Learned From Anyone Else


4. Ananussutavagga
4. Not Learned From Anyone Else

47.31 - SN 47.31 Ananussuta: Not Learned From Anyone Else


31. Ananussutasutta
31. Not Learned From Anyone Else
Sāvatthinidānaṃ.
At Sāvatthī.
“‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“‘This is the observation of an aspect of the body.’ Such, monks, was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This observation of an aspect of the body should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This observation of an aspect of the body has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the observation of an aspect of sensations.’ …
‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This observation of an aspect of sensations should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This observation of an aspect of sensations has been developed.’ …
‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the observation of an aspect of the mind.’ …
‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This observation of an aspect of the mind should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This observation of an aspect of the mind has been developed.’ …
‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the observation of an aspect of Dharmas.’ …
‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This observation of an aspect of Dharmas should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This observation of an aspect of Dharmas has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.”

47.32 - SN 47.32 Virāga: Fading Away


32. Virāgasutta
32. Fading Away
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
“monks, these four kinds of remembering and applying Dharma, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These four kinds of remembering and applying Dharma, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”

47.33 - SN 47.33 Viraddha: Missed Out


33. Viraddhasutta
33. Missed Out
“Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
“monks, whoever has missed out on the four kinds of remembering and applying Dharma has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has undertaken the four kinds of remembering and applying Dharma has undertaken the noble path to the complete ending of suffering.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has missed out on these four kinds of remembering and applying Dharma has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these four kinds of remembering and applying Dharma has undertaken the noble path to the complete ending of suffering.”

47.34 - SN 47.34 Bhāvita: Developed


34. Bhāvitasutta
34. Developed
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
“monks, when these four kinds of remembering and applying Dharma are developed and cultivated they lead to going from the near shore to the far shore.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.
When these four kinds of remembering and applying Dharma are developed and cultivated they lead to going from the near shore to the far shore.”

47.35 - SN 47.35 Sati: rememberful


35. Satisutta
35. remembering and applying Dharma
Sāvatthinidānaṃ.
At Sāvatthī.
“Sato, bhikkhave, bhikkhu vihareyya sampajāno.
“monks, a monk should live remembering and applying Dharma and aware.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.


Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma.

(this is same as what 3rd jhāna does with sampajāno as in AN 4.41)


Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhuno
It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows sensations as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows thoughts as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows perceptions as they arise, as they remain, and as they go away.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a monk is lucidly-discerning.
Sato, bhikkhave, bhikkhu vihareyya sampajāno.
A monk should live remembering and applying Dharma with lucid-discerning.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
(end of sutta⏹️)



47.36 - SN 47.36 Aññā: Enlightenment


36. Aññāsutta
36. Enlightenment
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ime kho, bhikkhave, cattāro satipaṭṭhānā.
These are the four kinds of remembering and applying Dharma.
Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
Because of developing and cultivating these four kinds of remembering and applying Dharma, one of two results can be expected:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”

47.37 - SN 47.37 Chanda: Desire


37. Chandasutta
37. Desire
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati.
As they do so they give up desire for the body.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of sensations—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati.
As they do so they give up desire for sensations.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of the mind—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati.
As they do so they give up desire for the mind.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati.
As they do so they give up desire for Dharmas.
Chandassa pahānā amataṃ sacchikataṃ hotī”ti.
When desire is given up they realize the deathless.”

47.38 - SN 47.38 Pariññāta: Complete Understanding


38. Pariññātasutta
38. Complete Understanding
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk meditates by observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato kāyo pariññāto hoti.
As they do so they completely understand the body.
Kāyassa pariññātattā amataṃ sacchikataṃ hoti.
When the body is completely understood they realize the deathless.
Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of sensations—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti.
As they do so they completely understand sensations.
Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.
When sensations are completely understood they realize the deathless.
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of the mind—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti.
As they do so they completely understand the mind.
Cittassa pariññātattā amataṃ sacchikataṃ hoti.
When the mind is completely understood they realize the deathless.
Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti.
As they do so they completely understand Dharmas.
Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī”ti.
When Dharmas are completely understood they realize the deathless.”

47.39 - SN 47.39 Bhāvanā: Development


39. Bhāvanāsutta
39. Development
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi.
“monks, I will teach you the development of the four kinds of remembering and applying Dharma.
Taṃ suṇātha.
Listen …
Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā?
And what is the development of the four kinds of remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā”ti.
This is the development of the four kinds of remembering and applying Dharma.”

47.40 - SN 47.40 Vibhaṅga: Analysis


40. Vibhaṅgasutta
40. Analysis
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ.
“monks, I will teach you remembering and applying Dharma, the development of remembering and applying Dharma, and the practice that leads to the development of remembering and applying Dharma.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, satipaṭṭhānaṃ?
And what is remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ.
This is called remembering and applying Dharma.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanā?
And what is the development of remembering and applying Dharma?
Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk meditates observing the body as liable to originate, as liable to vanish, and as liable to originate and vanish—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Samudayadhammānupassī vedanāsu viharati … pe …
They observe sensations …
samudayadhammānupassī citte viharati … pe …
mind …
samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas as liable to originate, as liable to vanish, and as liable to originate and vanish—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.
This is called the development of remembering and applying Dharma.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of remembering and applying Dharma?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembrance and application of Dharma, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of remembering and applying Dharma.”

47..5.. - SN 47 vagga 5 Amata: The Deathless


5. Amatavagga
5. The Deathless

47.41 - SN 47.41 Amata: The Deathless


41. Amatasutta
41. The Deathless
Sāvatthinidānaṃ.
At Sāvatthī.
“Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha.
“monks, you should meditate with your mind firmly established in the four kinds of remembering and applying Dharma.
Mā vo amataṃ panassa.
Don’t let the deathless escape you.
Katamesu catūsu?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha.
You should meditate with your mind firmly established in the four kinds of remembering and applying Dharma.
Mā vo amataṃ panassā”ti.
Don’t let the deathless escape you.”

47.42 - SN 47.42 Samudaya: Origin


42. Samudayasutta
42. Origin
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and the ending of the four kinds of remembering and applying Dharma.
Taṃ suṇātha.
Listen …

47.42.1 - (4sp #1 kāya: body)


Ko ca, bhikkhave, kāyassa samudayo?
And what is the origin of the body?
Āhārasamudayā kāyassa samudayo;
The body originates from food.
āhāranirodhā kāyassa atthaṅgamo.
When food ceases, the body ends.

47.42.2 - (4sp #2 vedana: sensations)


Phassasamudayā vedanānaṃ samudayo;
sensations originate from contact.
phassanirodhā vedanānaṃ atthaṅgamo.
When contact ceases, sensations end.

47.42.3 - (4sp #3 citta: mind)


Nāmarūpasamudayā cittassa samudayo;
The mind originates from name and form.
nāmarūpanirodhā cittassa atthaṅgamo.
When name and form cease, the mind ends.

47.42.4 - (4sp #4 dhamma)


Manasikārasamudayā dhammānaṃ samudayo;
Dharmas originate from attention.
manasikāranirodhā dhammānaṃ atthaṅgamo”ti.
When focus ends, Dharmas end.”
(end of sutta⏹️)



47.43 - SN 47.43 Magga: The Path


43. Maggasutta
43. The Path
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
“monks, at one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
As I was in private retreat this thought came to mind:
‘ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
‘The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.’
Katame cattāro?
Which Four?
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā bhikkhu vedanānupassī vihareyya … pe …
Or they’d meditate observing an aspect of sensations …
citte vā bhikkhu cittānupassī vihareyya … pe …
or mind …
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā’ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
And then Brahmā Sahampati, knowing what I was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:
‘evametaṃ, bhagavā, evametaṃ, sugata.
‘That’s so true, Blessed One! That’s so true, Holy One!
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
Sir, the four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would meditate observing an aspect of the body—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā … pe …
Or they’d meditate observing an aspect of sensations …
citte vā … pe …
or mind …
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā’ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.’
Idamavoca, bhikkhave, brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā athāparaṃ etadavoca:
Then he went on to say:
‘Ekāyanaṃ jātikhayantadassī,
‘The compassionate one, who sees the ending of rebirth,
Maggaṃ pajānāti hitānukampī;
understands the path to convergence.
Etena maggena tariṃsu pubbe,
By this path people crossed over before,
Tarissanti ye ca taranti oghan’”ti.
will cross over, and are crossing over.’”

47.44 - SN 47.44 Sati: rememberful


44. Satisutta
44. remembering and applying Dharma
“Sato, bhikkhave, bhikkhu vihareyya.
“monks, a monk should live remembering and applying Dharmaly.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma.
Sato, bhikkhave, bhikkhu vihareyya.
A monk should live remembering and applying Dharmaly.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”

47.45 - SN 47.45 Kusalarāsi: A Heap of the Skillful


45. Kusalarāsisutta
45. A Heap of the Skillful
“‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya.
“Rightly speaking, monks, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.”

47.46 - SN 47.46 Pātimokkhasaṃvara: Restraint in the Monastic Code


46. Pātimokkhasaṃvarasutta
46. Restraint in the Monastic Code
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu.
Live restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.
Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhassu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When you’ve done this, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
Meditate observing an aspect of the body internally—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
Meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop the four kinds of remembering and applying Dharma in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.

47.47 - SN 47.47 Duccarita: Bad Conduct


47. Duccaritasutta
47. Bad Conduct
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha … and said:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify skillful Dharmas starting from the beginning.
Ko cādi kusalānaṃ dhammānaṃ?
What is the beginning of skillful Dharmas?
Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi.
Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind.
Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi.
Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi.
Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When you’ve done this, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
Meditate observing an aspect of the body internally—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
Meditate observing an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, aware, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti … pe …
When you develop the four kinds of remembering and applying Dharma in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.

47.48 - SN 47.48 Mitta: Friends


48. Mittasutta
48. Friends
“Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“monks, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of remembering and applying Dharma.
Katamesaṃ, catunnaṃ?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of remembering and applying Dharma.”

47.49 - SN 47.49 Vedanā: sensations


49. Vedanāsutta
49. sensations
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensation.
imā kho, bhikkhave, tisso vedanā.
These are the three sensations.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed to completely understand these three sensations.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed to completely understand these three sensations.”

47.50 - SN 47.50 Āsava: Defilements


50. Āsavasutta
50. Defilements
“Tayome, bhikkhave āsavā.
“monks, there are these three defilements.
Katame tayo?
What three?
Kāmāsavo, bhavāsavo, avijjāsavo—
The defilements of sensuality, desire to be reborn, and ignorance.
ime kho, bhikkhave, tayo āsavā.
These are the three defilements.
Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed to give up these three defilements.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed to give up these three defilements.”

47..6.. - SN 47 vagga 6 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges


6. Gaṅgāpeyyālavagga
6. Abbreviated Texts on the Ganges
51–​62. Gaṅgānadīādisuttadvādasaka
51–​62. Twelve Discourses on the Ganges River, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the four kinds of remembering and applying Dharma slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the four kinds of remembering and applying Dharma slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṃ.
That’s how a monk who develops and cultivates the four kinds of remembering and applying Dharma slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo chaṭṭho.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Ete dve cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.

47..7.. - SN 47 vagga 7 Appamāda: Diligence


7. Appamādavagga
7. Diligence
63–​72. Tathāgatādisutta
63–​72. The Realized One
“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā”ti vitthāretabbaṃ.
“monks, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”
Appamādavaggo sattamo.
(To be expanded as in SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sāro ca vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.

47..8.. - SN 47 vagga 8 Balakaraṇīya: Hard Work


8. Balakaraṇīyavagga
8. Hard Work
73–​84. Balādisutta
73–​84. Hard Work, Etc.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti vitthāretabbaṃ.
“monks, all the hard work that gets done depends on the earth and is grounded on the earth. …”
Balakaraṇīyavaggo aṭṭhamo.
(To be expanded as in SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.

47..9.. - SN 47 vagga 9 Esanā: Searches


9. Esanāvagga
9. Searches
85–​94. Esanādisutta
85–94. Searches, Etc.
“Tisso imā, bhikkhave, esanā.
“monks, there are these three searches.
Katamā tisso?
What three?
Kāmesanā, bhavesanā, brahmacariyesanā”ti vitthāretabbaṃ.
The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”
Esanāvaggo navamo.
(To be expanded as in SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasināya cāti.
sensations, craving, and thirst.

47..10.. - SN 47 vagga 10 Ogha: Floods


10. Oghavagga
10. Floods
95–​104. Uddhambhāgiyādisutta
95–​104. Higher Fetters, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …

(standard 4sp🐘 formula)

kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.



Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ.)
(The Linked Discourses on remembering and applying Dharma should be expanded as in the Linked Discourses on the Path.)
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.
The Linked Discourses on remembering and applying Dharma is the third section.


☸ Lucid 24.org 🐘🐾‍