The Longer Discourse on rememberfulness Meditation
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the monks, “monks!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Variant: Bhaddante”ti → bhadanteti (bj, sya-all, km, pts1ed)Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“monks, 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 end the cycle of suffering, and to realize nirvana.
What four? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world.
Uddeso niṭṭhito.
(end of synopsis)
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22.1 – Kāy-ānu-passanā: continuously seeing the Body
It’s when a monk—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their rememberfulness right there. Just rememberful [of the Dharma], they breathe in. rememberful [of the Dharma], they breathe out.
It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.
They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to vanish,
Furthermore, when a monk is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.
They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to vanish,
Furthermore, a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, a monk examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Variant: putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed)
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, a monk examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, suppose a monk were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally, externally, and both internally and externally. They meditate continuously seeing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or rememberfulness is established that the body exists, to the extent necessary for knowledge and rememberfulness. They meditate independent, not grasping at anything in the world.
It’s when a monk understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind undistractified-&-lucidified in meditation as ‘mind undistractified-&-lucidified in meditation,’ and mind not undistractified-&-lucidified in meditation as ‘mind not undistractified-&-lucidified in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā citte citt-ānu-passī viharati,
They live continuously seeing mind as a mind [as it truly is] internally,
bahiddhā vā citte citt-ānu-passī viharati,
They live continuously seeing mind as a mind [as it truly is] externally,
It’s when a monk meditates by continuously seeing the true nature of dharmas with respect to the five hindrances. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five hindrances?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.
It’s when a monk who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the five grasping aggregates. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five grasping aggregates?
It’s when a monk contemplates: Such is form, such is the origin of form, such is the ending of form. Such is sensation, such is the origin of sensation, such is the ending of sensation. Such is perception, such is the origin of perception, such is the ending of perception. Such are co-activitys, such is the origin of co-activitys, such is the ending of co-activitys. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields?
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
It’s when a monk understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the ear, sounds, and the fetter …
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the nose, smells, and the fetter …
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the tongue, tastes, and the fetter …
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the body, touches, and the fetter …
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the seven awakening factors. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the seven awakening factors?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
It’s when a monk who has the awakening factor of rememberfulness in them understands: ‘I have the awakening factor of rememberfulness in me.’ When they don’t have the awakening factor of rememberfulness in them, they understand: ‘I don’t have the awakening factor of rememberfulness in me.’ They understand how the awakening factor of rememberfulness that has not arisen comes to arise; and how the awakening factor of rememberfulness that has arisen becomes fulfilled by development.
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When they have the awakening factor of investigation of dharmas … energy … rapture … pacification … undistractible-lucidity … equanimous-observation in them, they understand: ‘I have the awakening factor of equanimous-observation in me.’ When they don’t have the awakening factor of equanimous-observation in them, they understand: ‘I don’t have the awakening factor of equanimous-observation in me.’ They understand how the awakening factor of equanimous-observation that has not arisen comes to arise; and how the awakening factor of equanimous-observation that has arisen becomes fulfilled by development.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the four noble truths. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the four noble truths?
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
Paṭhama-bhāṇavāro niṭṭhito.
The first recitation section is finished.
§5.1 – Dukkha-sacca-niddesa: The Truth of Suffering
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of dharma, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.
And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.
And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death.
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
And what is meant by ‘association with the disliked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is suffering’.
And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is what is meant by ‘separation from the liked is suffering’.
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.
And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, sensation, perception, co-activitys, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
This is called the noble truth of suffering.
§5.2 – Samudaya-sacca-niddesa: The Origin of Suffering
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence.
But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.
Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
sensation born of eye contact … sensation born of ear contact … sensation born of nose contact … sensation born of tongue contact … sensation born of body contact … sensation born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
And what is the noble truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.
And what is right livelihood? It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.
And what is right effort? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
And what is right rememberfulness? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. This is called right rememberfulness.
And what is right undistractible-lucidity? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful [of the Dharma] and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of the Dharma], one meditates in pleasure.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. This is called right undistractible-lucidity.
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
catūsu ariyasaccesu.
with respect to the four noble truths.
Sacca-pabbaṁ niṭṭhitaṁ.
The section on [noble] truths is finished.
Dhammānupassanā niṭṭhitā.
The section on continuous seeing of Dharma is finished.
end of section [22.4 Dhamm-ānu-passanā: continuously seeing The Dharma]❧
22.10 – (conclusion: the guarantee of 7)
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Anyone who develops these four kinds of rememberfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.
Let alone seven years, anyone who develops these four kinds of rememberfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of rememberfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
‘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 end the cycle of suffering, and to realize nirvana.’ That’s what I said, and this is why I said it.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
Mahā-sati-paṭṭhāna-suttaṁ niṭṭhitaṁ navamaṁ.
The great discourse on establishing remembrance of Dharma is finished.
(end of sutta⏹️)
end of section [22 - DN 22 Mahā-sati-’paṭṭhāna: Longer [discourse on] establishing remembrance [of Dharma]]❧
