| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 47 |
Linked Discourses 47 |
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 rememberfulness meditation. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for 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 rememberfulness meditation.” |
22. Ciraṭṭhitisutta |
22. Long Lasting |
Taṃyeva nidānaṃ. |
The same setting. |
Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca: |
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“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 teaching 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 teaching 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 teaching 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 teaching 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 rememberfulness meditation that the true teaching 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 rememberfulness meditation that the true teaching does last long after the final nirvana of the Realized One. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for 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 rememberfulness meditation that the true teaching 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 rememberfulness meditation that the true teaching does last long after the final nirvana of the Realized One.” |
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 teaching 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 teaching 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 teaching declines? |
Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’”ti? |
And what’s the cause, what’s the reason why the true teaching 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 rememberfulness meditation that the true teaching declines. |
Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti. |
It’s because of developing and cultivating the four kinds of rememberfulness meditation that the true teaching doesn’t decline. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. |
It’s because of not developing and cultivating these four kinds of rememberfulness meditation that the true teaching declines. |
Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī”ti. |
And it’s because of developing and cultivating these four kinds of rememberfulness meditation that the true teaching doesn’t decline.” |
24. Suddhasutta |
24. Plain Version |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Cattārome, bhikkhave, satipaṭṭhānā. |
“monks, there are these four kinds of rememberfulness meditation. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti. |
These are the four kinds of rememberfulness meditation.” |
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 teaching 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 teaching 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 rememberfulness meditation that the true teaching 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 rememberfulness meditation that the true teaching does last long after the final nirvana of the Realized One. |
Katamesaṃ catunnaṃ? |
What four? |
Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for 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 rememberfulness meditation that the true teaching 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 rememberfulness meditation that the true teaching 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.” |
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 rememberfulness meditation. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī”ti. |
A trainee is someone who has partly developed the four kinds of rememberfulness meditation.” |
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 rememberfulness meditation. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī”ti. |
An adept is someone who has completely developed the four kinds of rememberfulness meditation.” |
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 rememberfulness meditation. |
Katamesaṃ catunnaṃ? |
What four? |
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when I meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
I meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, 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 rememberfulness meditation. |
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti. |
And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I directly know the entire galaxy.” |
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. |
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Evañca vadeti: |
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‘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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
I’ll meditate on an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. |
principles—keen, aware, and rememberful, 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 rememberfulness meditation 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
I meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, 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.” |
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 feelings I meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
I meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, 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.” |
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 teachings 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 teachings 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 feelings.’ … |
‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave … pe … |
‘This observation of an aspect of feelings 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 feelings 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 principles.’ … |
‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave … pe … |
‘This observation of an aspect of principles 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 principles has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” |
32. Virāgasutta |
32. Fading Away |
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. |
“monks, these four kinds of rememberfulness meditation, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti. |
These four kinds of rememberfulness meditation, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.” |
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 rememberfulness meditation 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 rememberfulness meditation has undertaken the noble path to the complete ending of suffering. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. |
Whoever has missed out on these four kinds of rememberfulness meditation 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 rememberfulness meditation has undertaken the noble path to the complete ending of suffering.” |
34. Bhāvitasutta |
34. Developed |
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. |
“monks, when these four kinds of rememberfulness meditation are developed and cultivated they lead to going from the near shore to the far shore. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti. |
When these four kinds of rememberfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.” |
35. Satisutta |
35. rememberful |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Sato, bhikkhave, bhikkhu vihareyya sampajāno. |
“monks, a monk should live rememberful and aware. |
Ayaṃ vo amhākaṃ anusāsanī. |
This is my instruction to you. |
Kathañca, bhikkhave, bhikkhu sato hoti? |
And how is a monk rememberful? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Evaṃ kho, bhikkhave, bhikkhu sato hoti. |
That’s how a monk is rememberful. |
Kathañca, bhikkhave, bhikkhu sampajāno hoti? |
And how is a monk aware? |
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
It’s when a monk knows feelings as they arise, as they remain, and as they go away. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know thoughts as they arise, as they remain, and as they go away. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. |
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. |
That’s how a monk is aware. |
Sato, bhikkhave, bhikkhu vihareyya sampajāno. |
A monk should live rememberful and aware. |
Ayaṃ vo amhākaṃ anusāsanī”ti. |
This is my instruction to you.” |
36. Aññāsutta |
36. Enlightenment |
“Cattārome, bhikkhave, satipaṭṭhānā. |
“monks, there are these four kinds of rememberfulness meditation. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ime kho, bhikkhave, cattāro satipaṭṭhānā. |
These are the four kinds of rememberfulness meditation. |
Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ— |
Because of developing and cultivating these four kinds of rememberfulness meditation, 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.” |
37. Chandasutta |
37. Desire |
“Cattārome, bhikkhave, satipaṭṭhānā. |
“monks, there are these four kinds of rememberfulness meditation. |
Katame cattāro? |
What 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—keen, aware, and rememberful, 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 feelings—keen, aware, and rememberful, 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 feelings. |
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—keen, aware, and rememberful, 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 principles—keen, aware, and rememberful, 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 principles. |
Chandassa pahānā amataṃ sacchikataṃ hotī”ti. |
When desire is given up they realize the deathless.” |
38. Pariññātasutta |
38. Complete Understanding |
“Cattārome, bhikkhave, satipaṭṭhānā. |
“monks, there are these four kinds of rememberfulness meditation. |
Katame cattāro? |
What 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—keen, aware, and rememberful, 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 feelings—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. |
As they do so they completely understand feelings. |
Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti. |
When feelings are completely understood they realize the deathless. |
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
They meditate observing an aspect of the mind—keen, aware, and rememberful, 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 principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. |
As they do so they completely understand principles. |
Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī”ti. |
When principles are completely understood they realize the deathless.” |
39. Bhāvanāsutta |
39. Development |
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. |
“monks, I will teach you the development of the four kinds of rememberfulness meditation. |
Taṃ suṇātha. |
Listen … |
Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? |
And what is the development of the four kinds of rememberfulness meditation? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā”ti. |
This is the development of the four kinds of rememberfulness meditation.” |
40. Vibhaṅgasutta |
40. Analysis |
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. |
“monks, I will teach you rememberfulness meditation, the development of rememberfulness meditation, and the practice that leads to the development of rememberfulness meditation. |
Taṃ suṇātha. |
Listen … |
Katamañca, bhikkhave, satipaṭṭhānaṃ? |
And what is rememberfulness meditation? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vedanānupassī viharati … pe … |
They meditate observing an aspect of feelings … |
citte cittānupassī viharati … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ. |
This is called rememberfulness meditation. |
Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? |
And what is the development of rememberfulness meditation? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
Samudayadhammānupassī vedanāsu viharati … pe … |
They observe feelings … |
samudayadhammānupassī citte viharati … pe … |
mind … |
samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā. |
This is called the development of rememberfulness meditation. |
Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? |
And what is the practice that leads to the development of rememberfulness meditation? |
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 rememberfulness, and right undistractible-lucidity. |
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti. |
This is called the practice that leads to the development of rememberfulness meditation.” |
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 rememberfulness meditation. |
Mā vo amataṃ panassa. |
Don’t let the deathless escape you. |
Katamesu catūsu? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. |
You should meditate with your mind firmly established in the four kinds of rememberfulness meditation. |
Mā vo amataṃ panassā”ti. |
Don’t let the deathless escape you.” |
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 rememberfulness meditation. |
Taṃ suṇātha. |
Listen … |
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. |
Phassasamudayā vedanānaṃ samudayo; |
Feelings originate from contact. |
phassanirodhā vedanānaṃ atthaṅgamo. |
When contact ceases, feelings end. |
Nāmarūpasamudayā cittassa samudayo; |
The mind originates from name and form. |
nāmarūpanirodhā cittassa atthaṅgamo. |
When name and form cease, the mind ends. |
Manasikārasamudayā dhammānaṃ samudayo; |
Principles originate from attention. |
manasikāranirodhā dhammānaṃ atthaṅgamo”ti. |
When focus ends, principles end.” |
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 rememberfulness meditation 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? |
What four? |
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
A monk would meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vā bhikkhu vedanānupassī vihareyya … pe … |
Or they’d meditate observing an aspect of feelings … |
citte vā bhikkhu cittānupassī vihareyya … pe … |
or mind … |
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
or principles—keen, aware, and rememberful, 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 rememberfulness meditation 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 rememberfulness meditation 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? |
What four? |
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
A monk would meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vā … pe … |
Or they’d meditate observing an aspect of feelings … |
citte vā … pe … |
or mind … |
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
or principles—keen, aware, and rememberful, 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 rememberfulness meditation 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.’” |
44. Satisutta |
44. rememberful |
“Sato, bhikkhave, bhikkhu vihareyya. |
“monks, a monk should live rememberfully. |
Ayaṃ vo amhākaṃ anusāsanī. |
This is my instruction to you. |
Kathañca, bhikkhave, bhikkhu sato hoti? |
And how is a monk rememberful? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Evaṃ kho, bhikkhave, bhikkhu sato hoti. |
That’s how a monk is rememberful. |
Sato, bhikkhave, bhikkhu vihareyya. |
A monk should live rememberfully. |
Ayaṃ vo amhākaṃ anusāsanī”ti. |
This is my instruction to you.” |
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 rememberfulness meditation a ‘heap of the skillful’. |
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā. |
For these four kinds of rememberfulness meditation are entirely a heap of the skillful. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. |
Rightly speaking, you’d call these four kinds of rememberfulness meditation a ‘heap of the skillful’. |
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti. |
For these four kinds of rememberfulness meditation are entirely a heap of the skillful.” |
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, keen, and resolute.” |
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. |
“Well then, monk, you should purify the starting point of skillful qualities. |
Ko cādi kusalānaṃ dhammānaṃ? |
What is the starting point of skillful qualities? |
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 rememberfulness meditation, depending on and grounded on ethics. |
Katame cattāro? |
What four? |
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Meditate observing an aspect of the body internally—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
Meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, 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 rememberfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, 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, keen, 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. 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, keen, and resolute.” |
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. |
“Well then, monk, you should purify skillful qualities starting from the beginning. |
Ko cādi kusalānaṃ dhammānaṃ? |
What is the beginning of skillful qualities? |
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 rememberfulness meditation, depending on and grounded on ethics. |
Katame cattāro? |
What four? |
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Meditate observing an aspect of the body internally—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
Meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, 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 rememberfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
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 rememberfulness meditation. |
Katamesaṃ, catunnaṃ? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for 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 rememberfulness meditation.” |
49. Vedanāsutta |
49. Feelings |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three feelings. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
Pleasant, painful, and neutral feeling. |
imā kho, bhikkhave, tisso vedanā. |
These are the three feelings. |
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā. |
The four kinds of rememberfulness meditation should be developed to completely understand these three feelings. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. |
These four kinds of rememberfulness meditation should be developed to completely understand these three feelings.” |
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 rememberfulness meditation should be developed to give up these three defilements. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. |
These four kinds of rememberfulness meditation should be developed to give up these three defilements.” |
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 rememberfulness meditation 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 rememberfulness meditation slant, slope, and incline to nirvana? |
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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for 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 rememberfulness meditation 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. |
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. |
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. |
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. |
feelings, craving, and thirst. |
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 rememberfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. |
Katame cattāro? |
What 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—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. |
These four kinds of rememberfulness meditation 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 rememberfulness Meditation 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 rememberfulness Meditation is the third section. |