Nous Nous Tournons Vers Les Trois Joyaux
Les mains jointes formant un lotus,
Nous vous contemplons, Seigneur Bouddha.
Assis tranquillement,
Le dos bien droit,
Votre prestance est tellement bienveillante.
De votre grand front émane la lumière.
De vos yeux brillants,
Vous voyez tout, au plus profond de notre cœur,
La joie aussi bien que les peines.
Sur votre bouche,
S’épanouit un sourire plein de compassion,
De compréhension, de pardon et de générosité.
Cher Bouddha, vous êtes notre maître,
Vous nous enseignez à aimer et à comprendre.
Vous nous avez donné naissance
Dans cette vie spirituelle.
Nous vous promettons solennellement
De suivre votre lumière
Pendant toute notre vie.
Nous nous inclinons devant vous
Et vous remercions
De nous avoir offert les merveilleux enseignements
Qui nous aident à cultiver
L’amour, l’amitié, le bonheur, le sourire et la confiance.
Ils nous montrent comment respirer en pleine conscience
Et embrasser notre peine
Lorsque l’avidité, la colère,
L’ignorance et la jalousie sont en nous,
Pour être maîtres de nous-mêmes,
Surmonter notre tristesse
Et soulager notre peine.
Nous sommes déterminés à revenir prendre refuge dans la Sangha,
La communauté des pratiquants sous votre guidance,
Pour être soutenus et éclairés
Sur le chemin d’apprentissage de la voie merveilleuse.
L’encens parfume l’air,
Les bougies sont allumées.
De tout notre cœur, pleins de gratitude,
Nous nous tournons vers les Trois Joyaux
Pour y prendre refuge.
Turning To The Three Jewels
Joining my palms,
I look up at the Buddha,
Sitting so peacefully
Looking so kind.
Buddha sits very straight,
Light streams from his forehead
His eyes shine brightly
And he looks deeply at me.
He sees my joy.
He sees my pain
And he smiles
A compassionate smile,
Full of understanding,
Forgiveness and love.
Buddha is my teacher,
Full of love and understanding.
He has given me a spiritual life.
I vow as long as I live
To use his light
To shine on my path.
I bow in gratitude
To thank the Buddha
For his wonderful teachings
That nourish my happiness and love,
My smile and my confidence.
He teaches me to breathe,
To embrace my pain
When my mind is full
Of craving or anger,
Confusion and jealousy,
So I can be master of my mind,
Conquer my sadness and lessen my suffering.
I want to come home
To my refuge in the sangha,
The community of those
Who practice mindfulness
So they can support
And shine light for me
On this wonderful path of training.
The fragrant incense
And candles have been lit.
With my whole heart
I turn to the Three Jewels,
With deep respect and gratitude,
I come back to myself and take refuge.
Hướng về Tam Bảo
Chuyển niệm
Soutra Des Quatre Établissements De La Pleine Conscience
Ainsi ai-je entendu le Bouddha enseigner, un jour où il demeurait encore à Kammassadhamma, un bourg du peuple Kuru.
Ce jour-là, l’Honoré-par-le-Monde s’adressa aux bhikkhus : « Moines ! »
Et les bhikkhus répondirent : « Oui, Maître, nous sommes là. »
Le Bouddha dit : « Bhikkhus, la voie unique qui peut nous aider à réaliser la purification, à vaincre les afflictions, à mettre fin à la souffrance, à accomplir le chemin juste et à réaliser le Nirvāṇa se trouve dans les quatre établissements de la pleine conscience. Quels sont ces quatre établissements de la pleine conscience?
« Bhikkhus, le pratiquant s’établit dans la contemplation du corps dans le corps, des sensations dans les sensations, des formations mentales dans les formations mentales et des objets de l’esprit dans les objets de l’esprit, diligent, lucide, en pleine conscience, abandonnant tout désir ou dégoût pour la vie.
« Moines ! Comment un pratiquant s’établit-il en permanence dans la contemplation du corps dans le corps ?
« Il va dans la forêt, au pied d’un arbre ou dans une maison déserte, s’assied jambes croisées dans la posture du lotus, le corps bien droit et établit sa pleine conscience devant lui. Lorsqu’il inspire, il est pleinement conscient qu’il inspire. Lorsqu’il expire, il est pleinement conscient qu’il expire. Lorsqu’il inspire longuement, il sait qu’il inspire longuement. Lorsqu’il expire longuement, il sait qu’il expire longuement. Lorsqu’il inspire brièvement, il sait qu’il inspire brièvement. Lorsqu’il expire brièvement, il sait qu’il expire brièvement. À l’instar de l’habile tourneur qui, en tournant longuement, est conscient qu’il tourne longuement et qui, en tournant brièvement, est conscient qu’il tourne brièvement, le pratiquant, lorsqu’il inspire longuement, sait chaque fois qu’il inspire longuement. Lorsqu’il expire longuement, il sait chaque fois qu’il expire longuement. Lorsqu’il inspire brièvement, il sait chaque fois qu’il inspire brièvement. Lorsqu’il expire brièvement, il sait chaque fois qu’il expire brièvement.
« De lui-même, le pratiquant s’entraîne ainsi :
« Quand j’inspire, je suis pleinement conscient de tout mon corps. En expirant, je suis pleinement conscient de tout mon corps. Quand j’inspire, je calme mon corps. En expirant, je calme mon corps.
« De même, quand il marche, le pratiquant est-il conscient de marcher. Lorsqu’il est debout, il est conscient d’être debout. Lorsqu’il est assis, il est conscient d’être assis. Lorsqu’il est allongé, il est conscient d’être allongé. Quelle que soit la position de son corps, il en est conscient.
« Quand le pratiquant avance ou recule, il éclaire de sa pleine conscience son mouvement d’avancer ou de reculer. Quand il regarde devant ou derrière, se courbe ou se lève, il applique également la pleine conscience à ce qu’il fait. Quand il revêt sa robe sanghati ou qu’il porte son bol à aumônes, il applique la pleine conscience à ces actes. Quand il mange ou boit, mâche ou goûte la nourriture, il applique la pleine conscience à ces actes. Quand il excrète ou urine, il applique la pleine conscience à ces actes. Quand il marche, se tient debout, allongé ou assis, dort ou se réveille, parle ou se tait, il éclaire également de sa pleine conscience son corps entier.
« Et puis, le pratiquant observe son propre corps de la pointe des pieds jusqu’au sommet du crâne et du sommet du crâne jusqu’à la pointe des pieds. Ce corps est enveloppé d’un épiderme et rempli d’un grand nombre d’impuretés appartenant au corps : voici les cheveux, voilà les poils, les ongles, les dents, la peau, la chair, les tendons, les os, la moelle, les reins, le cœur, le foie, le diaphragme, la rate, les poumons, les intestins, le mésentère, les excréments, la bile, le phlegme, le pus, le sang, la sueur, la graisse, la lymphe, le sébum, la salive, les mucosités, la synovie et l’urine.
« Moines, imaginez un sac pouvant s’ouvrir aux deux extrémités, plein de toutes variétés de grains : riz blanc, riz complet, riz sauvage, blé, haricots mungos, haricots blancs, sésame. Quiconque est doté d’une bonne vue y reconnaîtra clairement toutes ces sortes de grains en l’ouvrant. « Ceci est du riz blanc, cela du riz complet, puis du riz sauvage, ici des haricots mungos, là des haricots blancs, par ici des graines de sésame et par là du blé. » C’est ainsi que le pratiquant, en passant en revue son propre corps, voit tout de la plante des pieds au sommet du crâne et du sommet du crâne jusqu’à la plante des pieds : un corps enveloppé de peau, rempli d’un grand nombre d’impuretés appartenant au corps, voici les cheveux, voilà les poils, les ongles, les dents, la peau, la chair, les tendons, les os, la moelle, les reins, le cœur, le foie, le diaphragme, la rate, les poumons, les intestins, le mésentère, les excréments, la bile, le phlegme, le pus, le sang, la sueur, la graisse, la lymphe, le sébum, la salive, les mucosités, la synovie et l’urine.
« Bhikkhus, quelle que soit la position de son corps, le pratiquant médite également sur les éléments constitutifs de son corps même : “Dans ce corps, il y a l’élément terre, l’élément eau, l’élément feu et l’élément air.”
« De même qu’un boucher expérimenté ou un apprenti boucher, après avoir abattu une vache, s’assiérait à un carrefour pour la dépecer en parties distinctes, le pratiquant, quelle que soit la position de son corps, observe les éléments formant son propre corps : “Dans ce corps, il y a l’élément terre, l’élément eau, l’élément feu et l’élément air.”
« Puis comme s’il voyait un cadavre jeté dans un charnier, gisant là depuis un, deux ou trois jours, enflé, bleuâtre, suppurant et décomposé, le pratiquant médite sur cette réalité de son propre corps: “Ce corps qui m’appartient est de même nature. Il finira inévitablement de la même manière. Rien ne peut lui épargner cet état.”
« Puis, comme s’il voyait un cadavre jeté dans un charnier, déchiqueté par les corbeaux, dévoré par les faucons, les vautours et les chacals, infesté d’asticots et de vers, le pratiquant médite sur cette réalité de son propre corps : “Ce corps qui m’appartient est de même nature. Il finira inévitablement de la même manière. Rien ne peut lui épargner cet état.”
« Puis, comme s’il voyait un cadavre jeté dans un charnier, réduit à l’état de squelette auquel adhère un peu de chair et de sang, dont les os sont encore liés ensemble par les ligaments…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, réduit à l’état de squelette auquel plus aucune chair n’adhère, mais encore maculé d’un peu de sang, dont les os sont encore liés ensemble par les ligaments…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, réduit à l’état de squelette, auquel plus aucune chair n’adhère et qui n’est même plus taché de sang, mais dont les os sont encore liés ensemble par quelques ligaments…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, réduit à un tas d’os dispersés : ici les os d’une main, là un tibia, là un fémur, là encore un pelvis, quelques vertèbres, un crâne…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, tout ce qui reste est un amas d’os blanchis tels des coquillages…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, réduit à un amas d’os secs, gisant là depuis plus d’un an…
« Puis, comme s’il voyait un cadavre jeté dans un charnier, tout ce qui reste est un amas d’os poudreux, rongés par le temps et qui s’effritent…
« Le bhikkhu médite sur cette réalité de son propre corps : “Ce corps qui m’appartient est de même nature. Il finira inévitablement de la même manière. Rien ne peut lui épargner cet état.”
« Moines, comment un bhikkhu s’établit-il dans l’observation de la sensation dans la sensation ? Chaque fois que le bhikkhu éprouve une sensation agréable, il en est conscient : “J’éprouve une sensation agréable.” Il pratique aussi de la même manière chaque fois qu’il éprouve une sensation désagréable, une sensation neutre et toute sensation fondée sur l’esprit ou sur le corps. C’est ainsi que le bhikkhu s’établit paisiblement en permanence dans l’observation de la sensation dans la sensation : l’observation de la sensation soit à l’intérieur, soit à l’extérieur ou les deux à la fois. Il s’établit paisiblement en permanence dans l’observation du processus de manifestation de la sensation ou du processus de dissolution de la sensation, ou des deux à la fois. Ou bien, il lui suffit d’observer simplement : “Il y a ici une sensation,” pour en être conscient et la contempler. Et de cette manière, il s’établit dans la liberté, sans être affecté par aucun attachement au monde. Moines, voilà comment un bhikkhu pratique l’observation de la sensation dans la sensation.
« Moines, comment un bhikkhu s’établit-il dans l’observation de la formation mentale dans la formation mentale ? Chaque fois que dans son esprit apparaît la formation mentale du désir, le bhikkhu est conscient que dans son esprit apparaît la formation mentale du désir. Dès lors que la formation mentale du désir n’est pas présente dans son esprit, il est conscient que dans son esprit, la formation mentale du désir n’est pas présente. De la même façon, il observe en lui la colère, l’ignorance, la distraction, le recueillement, l’ouverture ou l’étroitesse de l’esprit, l’esprit le plus élevé, la concentration et la libération. C’est ainsi que le bhikkhu s’établit paisiblement en permanence dans l’observation de la formation mentale dans la formation mentale : l’observation de la formation mentale soit à l’intérieur, soit à l’extérieur ou les deux à la fois. Il s’établit paisiblement en permanence dans l’observation du processus de manifestation de la formation mentale ou du processus de dissolution de la formation mentale ou des deux à la fois. Ou bien, il lui suffit d’observer simplement : “Il y a ici une formation mentale”, pour en être conscient et la contempler. Et de cette manière, il s’établit dans la liberté, sans être affecté par aucun attachement au monde. Moines, voilà comment un bhikkhu pratique l’observation de la formation mentale dans la formation mentale.
« Moines, comment un bhikkhu s’établit-il dans l’observation de l’objet de l’esprit dans l’objet de l’esprit ? Avant tout, il observe les cinq obstacles comme objets de l’esprit dans les objets de l’esprit. Et comment le fait-il ? Quand le désir sensoriel est présent en lui, il est conscient que le désir sensoriel est présent en lui. Quand le désir sensoriel n’est pas présent en lui, il est conscient que le désir sensoriel n’est pas présent en lui. Quand un désir sensoriel, non encore manifesté, commence à se manifester, il est conscient de cette manifestation. Quand un désir sensoriel déjà apparu commence à disparaître, il est conscient de cette disparition. Quand un désir déjà disparu ne réapparaît plus, il en est conscient. Il pratique aussi de la même manière avec la colère, l’ignorance, la somnolence, l’agitation, le remords et le doute.
« Ensuite, il observe les cinq agrégats qui sont encore sous l’influence de l’attachement, comme objets de l’esprit dans les objets de l’esprit. Comment le fait-il ?
« Il observe de cette manière : “Ceci est la forme physique. Ceci est la manifestation de la forme physique et ceci est la dissolution de la forme physique.
« Ceci est la sensation. Ceci est la manifestation de la sensation et ceci est la dissolution de la sensation.
« Ceci est la perception. Ceci est la manifestation de la perception et ceci est la dissolution de la perception.
« Ceci est la formation mentale. Ceci est la manifestation de la formation mentale et ceci est la dissolution de la formation mentale.
« Ceci est la conscience. Ceci est la manifestation de la conscience et ceci est la dissolution de la conscience.”
« Ensuite, le bhikkhu observe les six organes des sens et les objets des six organes des sens, comme objets de l’esprit dans les objets de l’esprit. Comment observe-t-il ? Le bhikkhu est conscient de ses yeux, des images et couleurs qui sont les objets de ses yeux et des formations internes créées par le contact entre ses yeux et les images et les couleurs. Il est conscient que les formations internes, n’étant pas encore manifestées, commencent à apparaître. Il est conscient de celles qui, déjà manifestées, commencent à disparaître. Il est conscient de celles qui, déjà disparues, ne réapparaissent plus. Il pratique aussi de la même manière pour ses oreilles et les sons, pour son nez et les odeurs, pour sa langue et le goût, pour son corps et le contact corporel et pour son mental et les objets de son mental.
« Ensuite, le bhikkhu observe les sept facteurs d’Éveil comme objets de l’esprit dans les objets de l’esprit. Comment le fait-il ? Quand le facteur de pleine conscience est présent en lui, il est conscient qu’il est en pleine conscience. Il médite ainsi : “Je suis en pleine conscience.” Quand la pleine conscience n’est pas présente en lui, il est conscient qu’il n’est pas en pleine conscience. Il est conscient quand la pleine conscience, non encore générée, commence à se manifester et quand la pleine conscience, déjà manifestée, se développe complètement. Il pratique aussi de la même manière pour les facteurs d’investigation des phénomènes, de diligence, de joie, de légèreté, de concentration et d’équanimité.
« Puis, il observe les quatre nobles vérités comme objets de l’esprit dans les objets de l’esprit. Comment observe-t-il ? Quand la souffrance est présente, le bhikkhu médite : “Ceci est souffrance.” Quand la cause de la souffrance est un fait, le bhikkhu médite : “Ceci est la cause de la souffrance.” Quand l’extinction possible de la souffrance est un fait, le bhikkhu médite : “La souffrance peut s’éteindre.” Quand la voie menant à la fin de la souffrance est un fait, le bhikkhu médite : “Il existe une voie menant à la fin de la souffrance.”
« C’est ainsi que le bhikkhu s’établit dans l’observation du corps, des sensations, des formations mentales et des objets des formations mentales : l’observation de ces établissements soit à l’intérieur, soit à l’extérieur ou les deux à la fois. Il s’établit dans l’observation du processus de manifestation ou du processus de dissolution ou les deux à la fois dans ces établissements. Ou bien, il lui suffit d’observer simplement : “Il y a ici cet établissement”, pour le contempler et être conscient de la présence de cet établissement dans cet établissement. Et de cette manière, il s’établit dans la liberté, sans être affecté par aucun attachement au monde. Moines, voilà comment un bhikkhu pratique l’observation des quatre établissements dans les quatre établissements.
« Moines, le bhikkhu qui pratique les quatre établissements de la pleine conscience en suivant ces instructions pendant sept ans aura la capacité d’atteindre le fruit de la compréhension suprême ici et dans cette vie même ou, s’il reste encore un résidu d’affliction, il pourra quand même atteindre l’état de non-retour.
« Bhikkhus ! Sans parler de sept ans, quiconque pratique les quatre établissements de la pleine conscience pendant sept, six, cinq, quatre, trois ou deux mois, un mois ou même deux semaines, pourra également atteindre le fruit de la compréhension suprême ici et dans cette vie même ou, s’il reste encore un résidu d’affliction, il pourra aussi atteindre l’état de non-retour.
« C’est précisément pourquoi j’ai dit : “Cette voie, la voie des quatre établissements de la pleine conscience, est la voie unique qui aide tous les êtres à se purifier, à transcender les afflictions, à mettre fin à la souffrance, à atteindre la voie juste et à réaliser le Nirvāṇa. »
Ainsi enseigna le Bouddha. Les bhikkhus se réjouirent à l’écoute du Très Honoré et ils mirent ces enseignements en pratique.
Discourse On The Four Establishments Of Mindfulness
I
I heard these words of the Buddha one time when he was living at Kammassadhamma, a market town of the Kuru people. The Buddha addressed the bhikkhus, “O bhikkhus.”
And the bhikkhus replied, “Venerable Lord.”
The Buddha said, “Bhikkhus, there is one way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nibbāna. This way is the Four Establishments of Mindfulness.
“What are the Four Establishments?
“Bhikkhus, a practitioner remains established in the contemplation of the body in the body, the feelings in the feelings, the mind in the mind, and the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.”
II
“And how does a practitioner remain established in the contemplation of the body in the body?
“They go to the forest, to the foot of a tree, or to an empty room, sit down cross-legged in the lotus position, hold their body straight, and establish mindfulness in front of them. They breathe in, aware that they are breathing in. They breathe out, aware that they are breathing out. When they breathe in a long breath, they know, ‘I am breathing in a long breath.’ When they breathe out a long breath, they know, ‘I am breathing out a long breath.’ When they breathe in a short breath, they know, ‘I am breathing in a short breath.’ When they breathe out a short breath, they know, ‘I am breathing out a short breath.’
“Just as a skilled potter knows when he makes a long turn on the wheel, ‘I am making a long turn,’ and knows when he makes a short turn, ‘I am making a short turn,’ so a practitioner, when they breathe in a long breath, know, ‘I am breathing in a long breath,’ and when they breathe in a short breath, knows, ‘I am breathing in a short breath,’ when they breathe out a long breath, knows, ‘I am breathing out a long breath,’ and when they breathe out a short breath, knows, ‘I am breathing out a short breath.’
“They train themselves as follows: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’
“Moreover, when a practitioner walks, they are aware, ‘I am walking.’ When they are standing, they are aware, ‘I am standing.’ When they are sitting, they are aware, ‘I am sitting.’ When they are lying down, they are aware, ‘I am lying down.’ In whatever position their body happens to be, they are aware of the position of the body.
“When the practitioner is going forward or backward, they apply full awareness to their going forward or backward. When they look in front or look behind, bend down or stand up, they also apply full awareness to what they are doing. They apply full awareness to wearing the sanghati robe or carrying the alms bowl. When they eat or drink, chew, or savor the food, they apply full awareness to all this. When passing excrement or urinating, they apply full awareness to this. When they walk, stand, lie down, sit, sleep or wake up, speak or are silent, they shine their awareness on their own body.
“Further, the practitioner meditates on their very own body from the soles of the feet upwards and then from the hair on top of the head downwards, a body contained inside the skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, the nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’
“Bhikkhus, imagine a sack which can be opened at both ends, containing a variety of grains—brown rice, wild rice, mung beans, kidney beans, sesame, white rice. When someone with good eyesight opens the sack, they will review it like this: ‘This is brown rice, this is wild rice, these are mung beans, these are kidney beans, these are sesame seeds, this is white rice.’ Just so the practitioner passes in review the whole of their body from the soles of the feet to the hair on the top of the head, a body enclosed in a layer of skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’
“Further, in whichever position their body happens to be, the practitioner passes in review the elements which constitute the body: ‘In this body is the earth element, the water element, the fire element, and the air element.’
“As a skilled butcher or an apprentice butcher, having killed a cow, might sit at the crossroads to divide the cow into many parts, the practitioner passes in review the elements which comprise their very own body: ‘Here in this body are the earth element, the water element, the fire element, and the air element.’
Further, the practitioner sees a corpse thrown onto a charnel ground and lying there for one, two, or three days—bloated, blue in color, and festering, and they contemplate this truth as regards their own body, ‘This body of mine is of the same nature. It will end up in the same way; there is no way it can avoid that state.’
“Further, the practitioner sees a corpse thrown onto a charnel ground, pecked at by crows, eaten by hawks, vultures, and jackals, and infested with maggots and worms, and they contemplate this truth as regards their own body, ‘This body of mine is of the same nature, it will end up in the same way, there is no way it can avoid that state.’
“Further, the practitioner sees a corpse thrown onto a charnel ground; it is just a skeleton with a little flesh and blood sticking to it, and the bones are held together by the ligaments.
“Further, the practitioner sees a corpse thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh, but still smeared by a little blood, the bones still held together by the ligaments.
“Further, the practitioner sees a corpse thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh nor smeared by any blood, but the bones are still held together by the ligaments.
“Further, the practitioner sees a corpse thrown onto a charnel ground; all that is left is a collection of bones scattered here and there; in one place a hand bone, in another a shin bone, a thigh bone, a pelvis, a spinal column, a skull.
“Further, the practitioner sees a corpse thrown onto a charnel ground; all that is left is a collection of bleached bones, the color of shells.
“Further, the practitioner sees a corpse thrown onto a charnel ground; it has been lying there for more than one year and all that is left is a collection of dried bones.
“Further, the practitioner sees a corpse thrown onto a charnel ground; all that is left is the dust which comes from the rotted bones, and they contemplate this truth as regards their own body, ‘This body of mine is of the same nature, it will end up in the same way. There is no way it can avoid that state.’
III
“Bhikkhus, how does a practitioner remain established in the contemplation of the feelings in the feelings?
“Whenever the practitioner has a pleasant feeling, they are aware, ‘I am experiencing a pleasant feeling.’ The practitioner practices like this for all the feelings, whether they are pleasant, painful, or neutral, contemplating when they belong to the body and when they belong to the mind.
IV
“Bhikkhus, how does a practitioner remain established in the contemplation of the mind in the mind?
“When their mind is desiring, the practitioner is aware, ‘My mind is desiring.’ When their mind is not desiring, they are aware, ‘My mind is not desiring.’ They are aware in the same way concerning a hating mind, a confused mind, a collected mind, a dispersed mind, an expansive mind, a narrow mind, the highest mind, a concentrated, and liberated mind.
V
“Bhikkhus, how does a practitioner remain established in the contemplation of the objects of mind in the objects of mind?
“First of all, they contemplate the objects of mind in the objects of mind with regard to the Five Hindrances. How do they contemplate this?
“When sensual desire is present in them, they are aware, ‘Sensual desire is present.’ Or when sensual desire is not present in them, they are aware, ‘Sensual desire is not present.’ When sensual desire begins to arise, they are aware of it. When sensual desire that has already arisen is abandoned, they are aware of it. When sensual desire has been abandoned and does not arise again, they are aware of it.
“They practice in the same way concerning anger, dullness and drowsiness, agitation and remorse, and doubt.
“Further, the practitioner contemplates the objects of mind in the objects of mind with regard to the five aggregates of clinging. How do they contemplate this?
“They contemplate like this: ‘Such is form. Such is the arising of form. Such is the disappearance of form. Such is feeling. Such is the arising of feeling. Such is the disappearance of feeling. Such is perception. Such is the arising of perception. Such is the disappearance of perception. Such are mental formations. Such is the arising of mental formations. Such is the disappearance of mental formations. Such is consciousness. Such is the arising of consciousness. Such is the disappearance of consciousness.
“Further, bhikkhus, the practitioner contemplates the objects of mind in the objects of mind with regard to the six sense organs and the six sense objects. How do they contemplate this?
“They are aware of the eyes and aware of the form, and they are aware of the internal formations which are produced in dependence on these two things. They are aware of the birth of a new internal formation, and are aware of abandoning an already produced internal formation, and are aware when an abandoned internal formation does not arise again.
“They are aware in the same way of the ears and sound, the nose and smell, the tongue and taste, the body and touch, the mind and objects of mind.
“Further, bhikkhus, the practitioner remains established in the contemplation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening.
“How do they remain established in the practice of contemplation of the Seven Factors of Awakening?
“When the factor of awakening, mindfulness, is present in them, they are aware, ‘Mindfulness is present.’ When mindfulness is not present in them, they are aware, ‘Mindfulness is not present.’ They are aware when not-yet-born mindfulness is being born and when already-born mindfulness is perfectly developed.
“In the same way, they are aware of the factors of investigation, diligence, joy, ease, concentration, and equanimity.
“Further, bhikkhus, a practitioner remains established in the contemplation of objects of mind in the objects of mind with regard to the Four Noble Truths.
“How, bhikkhus, does the practitioner remain established in the contemplation of the Four Noble Truths?
“When suffering is present, the practitioner is aware, “This is suffering.” When the cause of suffering is present, the practitioner is aware, “This is the cause of suffering.” When the end of suffering is present, they are aware, “This is the end of suffering.” When the path that leads to the end of suffering is present, they are aware, “This is the path that leads to the end of suffering.”
“This is how the practitioner remains established in the contemplation of the body in the body, the feelings in the feelings, the mind in the mind, and the objects of mind in the objects of mind either from within or from without, or both from within and from without in any of these establishments. They remain established in the contemplation of the process of coming-to-be, or the process of dissolution, or the process of coming-to-be and the process of dissolution in each of these establishments. Or they are mindful of the fact, ‘There is this establishment of mindfulness here,’ until understanding and full awareness come about. They remain established in the contemplation, free, not caught in any worldly consideration. That is how to practice the four establishments of mindfulness in the four establishments of mindfulness, O bhikkhus.”
VI
“Bhikkhus, those who practice the Four Establishments of Mindfulness for seven years can expect one of two fruits—the highest understanding in this very life or, if there remains some residue of affliction, they can attain the fruit of no-return.
“Let alone seven years, bhikkhus, whoever practices the Four Establishments of Mindfulness for six, five, four, three, two years or one year, for seven, six, five, four, three, or two months, one month or half a month, can also expect one of two fruits—either the highest understanding in this very life or, if there remains some residue of affliction, they can attain the fruit of no-return.
“That is why I said that this path, the path of the four grounds for the establishment of mindfulness, is the one path, which can help beings realize purification, transcend grief and sorrow, destroy pain and anxiety, travel the right path, and realize nibbāna.”
The bhikkhus were delighted to hear the teaching of the Buddha. They took it to heart and put it into practice.
Satipaṭṭhānasutta
Evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Uddeso niṭṭhito.
Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Ānāpānapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Iriyāpathapabbaṃ niṭṭhitaṃ.
1.3. Kāyānupassanāsampajānapabba
Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Sampajānapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … muttan’ti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Dhātumanasikārapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1)
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2)
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ … pe … (3)
Aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ … pe … (4)
Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ … pe … (5)
Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (6)
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7)
Aṭṭhikāni puñjakitāni terovassikāni … pe … (8)
Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. (9)
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Navasivathikapabbaṃ niṭṭhitaṃ.
Cuddasakāyānupassanā niṭṭhitā.
Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (1)
Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (2)
Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (3)
Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (4)
Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (5)
Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (6)
Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (7)
Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (8)
Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (9)
Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
Vedanānupassanā niṭṭhitā.
Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. (1)
Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. (2)
Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. (3)
Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti. (4)
Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti. (5)
Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti. (6)
Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7)
Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8)
Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti. (9)
Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti. (10)
Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti. (11)
Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12)
Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13)
Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti. (14)
Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti. (15)
Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (16)
Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Cittānupassanā niṭṭhitā.
Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. (1)
Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti. (2)
Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti. (3)
Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti. (4)
Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5)
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Nīvaraṇapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu: ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Khandhapabbaṃ nichitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (1)
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (2)
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (3)
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (4)
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (5)
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (6)
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Āyatanapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)
Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2)
Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3)
Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4)
Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5)
Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6)
Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7)
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Bojjhaṅgapabbaṃ niṭṭhitaṃ.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Paṭhamabhāṇavāro niṭṭhito.
Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti. (1)
Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā. (2)
Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ. (3)
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko. (4)
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. (5)
Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ. (6)
Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ. (7)
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso. (8)
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho. (9)
Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho. (10)
Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. (11)
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ—kāmataṇhā bhavataṇhā vibhavataṇhā.
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke … pe … ghānaṃ loke … jivhā loke … kāyo loke … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Cakkhuviññāṇaṃ loke … sotaviññāṇaṃ loke … ghānaviññāṇaṃ loke … jivhāviññāṇaṃ loke … kāyaviññāṇaṃ loke … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke … pe … ghānaṃ loke … jivhā loke … kāyo loke … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhuviññāṇaṃ loke … sotaviññāṇaṃ loke … ghānaviññāṇaṃ loke … jivhāviññāṇaṃ loke … kāyaviññāṇaṃ loke … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi. (1)
Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo. (2)
Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā. (3)
Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto. (4)
Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo. (5)
Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo. (6)
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati. (7)
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. (8)
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Saccapabbaṃ niṭṭhitaṃ.
Dhammānupassanā niṭṭhitā.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṃ vassaṃ … tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṃ māsaṃ … aḍḍhamāsaṃ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.
Mūlapariyāyavaggo niṭṭhito paṭhamo.
Mūlasusaṃvaradhammadāyādā,
Bheravānaṅgaṇākaṅkheyyavatthaṃ;
Sallekhasammādiṭṭhisatipaṭṭhaṃ,
Vaggavaro asamo susamatto.
Kinh Bốn lĩnh vực quán niệm
Nguồn gốc
Kinh này được dịch từ tạng Pāḷi, có tên là Satipaṭṭhāna Sutta, kinh số 10 của Trung bộ (Majjhima Nikāya). Ðây là kinh thiền tập căn bản nhất của đạo Bụt nguyên thủy. Tất cả các thầy và các sư cô thời Bụt đều thuộc lòng kinh này. Trong truyền thống Nam tông, hiện thời cũng có nhiều thầy thuộc lòng. Ðây là kinh gối đầu giường của thiền giả. Người hấp hối cũng được nghe kinh này, hy vọng vào những giờ phút cuối của cuộc đời, nhờ nghe kinh mà thực tập được những gì chưa thực tập được. Trong tạng Hán, ta có kinh Niệm Xứ (kinh 98 của bộ Trung A hàm – 26, tạng kinh Ðại chánh) của bộ phái Thuyết Nhất Thiết Hữu và kinh Nhất nhập đạo, quyển thứ 12 trong bộ Tăng nhất A hàm của bộ phái Ma Ha Tăng Kỳ; hai kinh này là hai kinh có nội dung tương đương. Hành giả có thể tham khảo sách Con đường chuyển hóa của Thích Nhất Hạnh, trong đó có đầy đủ những chỉ dẫn về phương pháp thực tập.