Part II
The Great Master's Satisfaction Pastures
The
Mastersatispasturefactory
Digha Nikāya
Sutta 22
Mahā Sati-Paṭṭhāna Suttantaɱ
Setting-Up the Memory
Translated from the Pāli by Michael M. Olds
Contents
|
The Salayatana — The Realm of the Senses The Sambojjhangha — The Dimensions of Awakening The Ariyasaccani — The Aristocratic Truths Also see: The Satipatthana Resources section |
Introduction
The reader should refer back to lessons Seven and Eight to note the position and function of "Sati" in both.
In lesson Seven, Sati is the overseeing concept, serving the function of reminding the practitioner to create a balance between the energy building side (Dhamma-Vicaya, Viriya, and Piti) and the calming down side (Passaddhi, Samadhi and Upekkha).
The usual simile is that it is like tuning a lute, it does not play properly if over-strung or if under-strung.
In lesson Eight, High Memory (Samma Sati) is the state of the memory which has been trained in the various exercises contained in the Satipatthana Sutta to prepare it for High Serenity.
Many people make this Sutta their exclusive Buddhist practice, and it is an excellent choice for that purpose. It has all the most powerful tools of the Dhamma. It should be remembered in this context, that 'patthana' means 'setting up'. Setting up is not the same thing as the thing that is set up. The term used in the Seven Dimensions of Awakening and in The Eight Dimensional Way is 'Sati', the thing that is set up, not the practice. These two are mistaken for each other by nearly all other translators.
One more thing: In this version of the Satipatthana the refrains, which occur after each section in the Pali, have been cut to those essential for grasping the meaning through reading.
The Spell of Four Great Satisfactions
Once upon a time Bhagava Kurusuland came-a revisiting
their market town, Kammassadhamma.
It was while there that The Lucky Man addressed the beggars:
"Beggars!" he says.
'BrokeTooth!' say the beggars in response to The Lucky Man.
Bhagava says this to them:
One sure thing, this, Beggars,
a way for the purification of beings,
for rising above worldly ambitions and disappointments,
for the subsidence of pain and misery,
for mastering the method,
experiencing Nibbāna
— that is to say, the four settings-up of memory.
What four?
Here, beggars, a beggar
— lives observing body through the body, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing sense experience through the sense experiences, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing the heart through the heart, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing phenomena through the Dhamma, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments.
And how, beggars, does a beggar observe the body, through the body?
Here beggars, a beggar, having gotten himself off to the forest or to the root of some tree, or to some empty hut, and having taken up his seat there sitting down, body upright, legs bent-across-lapwise, mind at the area of the mouth, just so recollects inspiration, just so recollects expiration.
If he inspires deeply, he knows: 'I am inspiring deeply.'
If he expires deeply, he knows: 'I am expiring deeply.'
If he inspires shallowly, he knows: 'I am inspiring shallowly.'
If he expires shallowly, he knows: 'I am expiring shallowly.'
'Reflecting on all bodily experience, I will inspire,' this is the way he trains.
'Reflecting on all bodily experience, I will expire,' this is the way he trains.
'Pacifying bodily own-making, I will inspire,' this is the way he trains.
'Pacifying bodily own-making, I will expire,' this is the way he trains.
In the same way as the spinner, beggars, or his apprentice,
in pulling long knows: 'I am pulling long'
in pulling short knows: 'I am pulling short.'
Even so, beggars, a beggar
if he inspires deeply, knows: 'I am inspiring deeply.'
if he expires deeply, knows: 'I am expiring deeply.'
If he inspires shallowly, he knows: 'I am inspiring shallowly.'
If he expires shallowly, he knows: 'I am expiring shallowly.'
'Reflecting on all bodily experience, I will inspire,'
this is the way he trains.
'Reflecting on all bodily experience, I will expire,'
this is the way he trains.
'Pacifying the own-body, I will inspire,'
this is the way he trains.
'Pacifying the own-body, I will expire,'
this is the way he trains.
Thus he observes body through body with regard to internals,
or he observes body through body with regard to externals
or he observes body through body with regard to internals and externals.
or he observes body through the origins of things,
or he observes body through the aging of things,
or he observes body through the origins and aging of things.
Or thinking: 'This is body'
he sets up memory just enough to get a measure of knowledge,
a measure of recollectedness.
Thus he observes but does not grasp after things of the world.
Even so, beggars, a beggar revisits body through body.
Again, beggars, deeper than that,
a beggar, having got going, knows: 'I have gotten going,'
standing, knows: 'I am standing,'
sitting, knows: 'I am sitting,'
lying down, knows: 'I am lying down.'
Thus, in suchwise as he manages the body,
thus is such as he knows it to be.
Again, beggars, deeper than that,
a beggar, departing or returning does it with cognizance;
looking at or looking the other way, he does it with cognizance;
stretching or flexing, he does it with cognizance;
wearing cloak, bowl and upper-robe he does it with cognizance;
eating, drinking, biting, or tasting he does it with cognizance;
passing matter or passing water he does it with cognizance;
On the go, standing, sitting, asleep or awake, speaking or becoming silent he does it with cognizance.
Again, beggars, deeper than that,
a beggar, reflects on this body encased by skin
as filled from the top of the tips of the hairs of the head above
to the bottom of the soles of the feet below
with diverse sorts of putrid filth, thinking:
'There is in this body hair of the head, body hair, nails, teeth, skin, meat, sinews, bones, marrow, esophagus, lungs, heart, pancreas, stomach, liver, kidneys, large intestine, small intestines, spleen, bile, phlegm, pus, blood, sweat, tears, fat, spit, snot, urine, feces and brain.'
In the same way, beggars,
as with a double-mouthed sample-bag
filled with various sorts of grain, suchas:
fine rice, unhusked rice, kidney beans, white beans, sesame, husked rice,
and a man there with eyes in his head that can see,
could see, when he dumped out that bag:
'Here is fine rice, unhusked rice, kidney beans, white beans, sesame, husked rice.'
Even so, beggars, a beggar reflects on this body encased by skin
as filled from the top of the tips of the hairs of the head above
to the bottom of the soles of the feel below
with diverse sorts of putrid filth, thinking:
'There is in this body hair of the head, body hair, nails, teeth, skin, meat, sinews, bones, marrow, esophagus, lungs, heart, pancreas, stomach, liver, kidneys, large intestine, small intestines, spleen, bile, phlegm, pus, blood, sweat, tears, fat, spit, snot, urine, feces and brain.'
Again, beggars, deeper than that,
a beggar, reviews this same body,
however it stands, whatever it is doing, in terms of the data:
'There is, in this body, earth data, water data, fire data and wind data.'
In the same way, beggars,
as the cattle-butcher or the cattle-butchers apprentise
having butchered a cow,
arranges the parts at the crossroads as he sits.
Even so, beggars, a beggar reviews this same body,
however it stands, whatever it is doing, in terms of the data:
'There is, in this body, earth data, water data, fire data and wind data.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
dead for 1, 2, 3 days
become bloated, black and blue, rotting,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by dogs, being eaten by jakals, being eaten by various sorts of living creatures,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, bloody members strung together by sinew,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, memberless smeared with blood strung together by sinew,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, stripped of flesh and blood, strung together by sinew
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, disconnected and scattered here, there and in-between, in one place the hand-bone, in another place the footbone, in another place the legbone, in another place the chestbone, in another place the hipbone, in another place the backbone, and in another place the skull.
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, white, something like the pearl-white of shells,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, a heap of bones, dried-up, rotted year-old bones,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Again, beggars, deeper than that,
a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, putrid, chewed up bones,
relating this to his own body, thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'
Thus he lives observing body through body with regard to internals
or he lives observing body through body with regard to externals
or he lives observing body through body with regard to internals and externals.
Or he lives observing body through the origins of things,
or he lives observing body through the aging of things,
or he lives observing body through the origins and aging of things.
Or thinking: 'This is body' he sets up memory just enough to get a measure of knowledge, a measure of recollectedness.
Thus he lives observing but does not grasp after things of the world.
Even so, beggars, a beggar lives observing body through body.
And how, beggars, does a beggar live observing sense experience through sense experience?
Here beggars, a beggar experiencing a pleasant sense experience, knows:
'I am experiencing a pleasant sense experience.'
experiencing a painful sense experience, knows:
'I am experiencing a painful sense experience.'
experiencing a sense experience which is not unpleasant but not pleasant, knows:
'I am experiencing a sense experience which is not unpleasant but not pleasant.'
Experiencing a carnal pleasant sense experience, he knows:
'I am experiencing a carnal pleasant sense experience.'
Experiencing a carnal-free pleasant sense experience, he knows:
'I am experiencing a carnal-free pleasant sense experience.'
Experiencing a carnal painful sense experience, he knows:
'I am experiencing a carnal painful sense experience.'
Experiencing a carnal-free painful sense experience, he knows:
'I am experiencing a carnal-free painful sense experience.'
Experiencing a carnal sense experience that is not painful, but not pleasant, he knows:
'I am experiencing a carnal sense experience that is not painful, but not pleasant.'
Experiencing a carnal-free sense experience that is not painful, but not pleasant, he knows:
'I am experiencing a carnal-free sense experience that is not painful, but not pleasant.'
Thus he lives observing sense experience through sense experience with regard to internals
or he lives observing sense experience through sense experience with regard to externals
or he lives observing sense experience through sense experience with regard to internals and externals.
Or he lives observing sense experience through the origins of things,
or he lives observing sense experience through the aging of things,
or he lives observing sense experience through the origins and aging of things.
Or thinking: 'This is sense experience' he sets up memory just enough to get a measure of knowledge, a measure of recollectedness.
Thus he lives observing but does not grasp after things of the world.
Even so, beggars, a beggar lives observing sense experience through sense experience.
And how, beggars, does a beggar observe the heart, through the heart?
Here beggars, a beggar knows, of a heart with lust: 'This is a heart with lust.'
of a heart without lust, he knows: 'This is a heart without lust.'
of a heart with anger, he knows: 'This is a heart with anger.'
of a heart without anger, he knows: 'This is a heart without anger.'
of a deluded heart, he knows: 'This is a deluded heart.'
of a heart without delusion, he knows: 'This is a heart without delusion.'
of a constricted heart, he knows: 'This is a constricted heart.'
of a broad heart, he knows: 'This is a broad heart.'
of a closed heart, he knows: 'This is a closed heart.'
of an open heart, he knows: 'This is an open heart.'
of a heart that is less than superior, he knows: 'This heart is less than superior.'
of a heart that is nothing less than superior, he knows: 'This heart is nothing less than superior.'
of an unbalanced heart, he knows: 'This is an unbalanced heart.'
of a balanced heart, he knows: 'This is a balanced heart.'
of a heart that is not free, he knows: 'This is a heart that is not free.'
of a heart that is free, he knows: 'This is a heart that is free.'
Thus he lives observing the heart through the heart with regard to internals
or he lives observing the heart through the heart with regard to externals
or he lives observing the heart through the heart with regard to internals and externals.
Or he lives observing the heart through the origins of things,
or he lives observing the heart through the aging of things,
or he lives observing the heart through the origins and aging of things.
Or thinking: 'This is the heart' he sets up memory just enough to get a measure of knowledge, a measure of recollectedness.
Thus he lives observing but does not grasp after things of the world.
Even so, beggars, a beggar lives observing the heart through the heart.
And how, beggars, does a beggar live observing phenomena through Dhamma?
Here beggars, a beggar lives observing phenomena through the Damma:
'Five Distractions'.
And how, beggars, does a beggar, lives observing phenomena through the Dhamma:
'Five Distractions'?
Here, beggars, a beggar, when there is wishing for pleasure within, knows:
'There is within wishing for pleasure,'
when there is no wishing for pleasure within, knows:
'There is within no wishing for pleasure.'
He knows it, should there come to be the arising of unarisen wishing for pleasure,
he knows it, should there come to be letting go of that arisen wishing for pleasure,
and he knows it when there comes to be no future arising of that let go wishing for pleasure.
When there is anger within, he knows:
'There is anger within,'
when there is no anger within, he knows:
'There is no anger within.'
He knows it, should there come to be the arising of unarisen anger,
he knows it, should there come to be letting go of that arisen anger,
and he knows it when there comes to be no future arising of that let go anger.
When there is lazyness and inertia within, he knows:
'There is lazyness and inertia within,'
when there is no lazyness and inertia within, he knows:
'There is no lazyness and inertia within.'
He knows it, should there come to be the arising of unarisen lazyness and inertia,
he knows it, should there come to be letting go of that arisen lazyness and inertia,
and he knows it when there comes to be no future arising of that let go lazyness and inertia.
When there is fear and trembling within, he knows:
'There is fear and trembling within,'
when there is no fear and trembling within, he knows:
'There is no fear and trembling within.'
He knows it, should there come to be the arising of unarisen fear and trembling,
he knows it, should there come to be letting go of that arisen fear and trembling,
and he knows it when there comes to be no future arising of that let go fear and trembling.
When there is vacillation within, he knows:
'There is vacillation within,'
when there is no vacillation within, he knows:
'There is no vacillation within.'
He knows it, should there come to be the arising of unarisen vacillation,
he knows it, should there come to be letting go of that arisen vacillation,
and he knows it when there comes to be no future arising of that let go vacillation.
Thus he lives observing phenomena through Dhamma with regard to internals
or he lives observing phenomena through Dhamma with regard to externals
or he lives observing phenomena through Dhamma with regard to internals and externals.
Or he lives observing phenomena through the origins of things,
or he lives observing phenomena through the aging of things,
or he lives observing phenomena through the origins and aging of things.
Or thinking: 'This is Dhamma' he sets up memory just enough to get a measure of knowledge, a measure of recollectedness.
Thus he lives observing but does not grasp after things of the world.
Even so, beggars, a beggar lives observing phenomena through Dhamma.
§
Again, beggars, deeper than that,
a beggar, lives observing phenomena through the Dhamma:
'Five Boundup Stockpiles'.
And how, beggars, does a beggar, lives observing phenomena through the Dhamma:
'Five Boundup Stockpiles'?
Here beggars a beggar thinks:
'This is form, this is the origin of form, this is the settling of form;
this is sense experience, this is the origin of sense experience, this is the settling of sense experience;
this is perception, this is the origin of perception, this is the settling of perception;
this is own-making, this is the origin of own-making, this is the settling of own-making;
this is consciousness, this is the origin of consciousness, this is the settling of consciousness.'
§
Again, beggars, deeper than that,
a beggar, lives observing phenomena through the Dhamma:
'Six Internal/External Realms'.
And how, beggars, does a beggar, lives observing phenomena through the Dhamma:
'Six Internal/External Realms'?
Here beggars a beggar knows the eye and knows form,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
Here beggars a beggar knows the ear and knows sounds,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
Here beggars a beggar knows the nose and knows scents,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
Here beggars a beggar knows the tongue and knows tastes,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
Here beggars a beggar knows the body and knows touch,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
Here beggars a beggar knows the mind and knows Dhamma,
he knows any yoke that arises rebounding off the two,
he knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.
§
Again, beggars, deeper than that,
a beggar, lives observing phenomena through the Dhamma:
'Seven Dimensions of Awakening.'
And how, beggars, does a beggar, lives observing phenomena through the Dhamma:
'Seven Dimensions of Awakening'?
Here, beggars, a beggar, when there is the memory dimension of self-awakening within, knows:
'There is the memory dimension of self-awakening within,'
when there is no memory dimension of self-awakening within, knows:
'There is within no memory dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen memory dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen memory dimension of self-awakening.
Here, beggars, a beggar, when there is the Dhamma-investigation dimension of self-awakening within, knows:
'There is the Dhamma-investigation dimension of self-awakening within'
when there is no Dhamma-investigation dimension of self-awakening within, knows:
'There is within no Dhamma-investigation dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen Dhamma-investigation dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen Dhamma-investigation dimension of self-awakening.
Here, beggars, a beggar, when there is the energy dimension of self-awakening within, knows:
'There is the energy dimension of self-awakening within'
when there is no energy dimension of self-awakening within, knows:
'There is within no energy dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen energy dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen energy dimension of self-awakening.
Here, beggars, a beggar, when there is the enthusiasm dimension of self-awakening within, knows:
'There is the enthusiasm dimension of self-awakening within'
when there is no enthusiasm dimension of self-awakening within, knows:
'There is within no enthusiasm dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen enthusiasm dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen enthusiasm dimension of self-awakening.
Here, beggars, a beggar, when there is the impassivity dimension of self-awakening within, knows:
'There is the impassivity dimension of self-awakening within'
when there is no impassivity dimension of self-awakening within, knows:
'There is within no impassivity dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen impassivity dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen impassivity dimension of self-awakening.
Here, beggars, a beggar, when there is the serenity dimension of self-awakening within, knows:
'There is the serenity dimension of self-awakening within'
when there is no serenity dimension of self-awakening within, knows:
'There is within no serenity dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen serenity dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen serenity dimension of self-awakening.
Here, beggars, a beggar, when there is the detachment dimension of self-awakening within, knows:
'There is the detachment dimension of self-awakening within'
when there is no detachment dimension of self-awakening within, knows:
'There is within no detachment dimension of self-awakening.'
He knows it, should there come to be the arising of an unarisen detachment dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen detachment dimension of self-awakening.
§
Again, beggars, deeper than that, a beggar, lives observing phenomena through the Dhamma:
'Four Aristocrats of Truths'.
And how, beggars, does a beggar, lives observing phenomena through the Dhamma:
'Four Aristocrats of Truths'?
Here beggars a beggar thinks:
'This is pain' and he knows it according to it's nature,
he thinks: 'This is the origin of pain' and he knows it according to it's nature,
he thinks: 'This is the ending of pain' and he knows it according to it's nature,
he thinks: 'This is the way to the end of that pain' and he knows it according to it's nature.
And what, beggars, is the Aristocrat of Truths as to pain?
Birth is pain,
aging is pain,
death is pain.
Grief and lamentation,
pain and misery,
and despair
are pain.
Not to gain the wished for is pain.
Essentially the Five Boundup Stockpiles are pain.
And what, beggars, is 'birth'?
Whatsoever for this or that being
of this or that group of beings
is birth,
the occurrence of individuality,
the regrouping of the stockpiles,
the appearance of the six-fold sense spheres: —
this, beggars is said to be 'birth.'
And what, beggars, is 'aging'?
Whatsoever for this or that being
of this or that group of beings
is aging,
agedness,
the breaking,
the graying,
the wrinkling,
the diminishment of the lifespan,
the weakining of the powers,
this, beggars is said to be 'aging.'
And what, beggars, is 'death'?
Whatsoever for this or that being
of this or that group of beings
is passing,
passing away,
the breaking up,
disappearance,
the death in the dying,
the finishing of the lifespan,
the breaking up of the stockpiles,
the laying down of the body,
this, beggars is said to be 'death.'
And what, beggars, is 'grief'?
Whatsoever, beggars, for anyone
is the condition of inner sadness,
heartbreak,
heartache,
state of missing and regret,
woe,
and affliction,
the grief,
feeling bad,
wretchedness,
state of woe,
and unhappiness
at experiencing some loss or tragedy,
this, beggars is said to be 'grief.'
And what, beggars, is 'lamentation'?
Whatsoever, beggars, for anyone
is the outward expression of grief,
lamentation
wailing,
weaping,
hysteria,
display of desolation
at experiencing some loss or tragedy,
this, beggars is said to be 'lamentation.'
And what, beggars, is 'pain'?
That, beggars which is bodily pain,
the bodily disagreeable
the experience of being connected bodily
with the disagreeable
this, beggars, is said to be 'pain.'
And what, beggars, is 'misery'?
That, beggars, which is mental pain,
the mentally disagreeable
the experience of being connected in mind
with the disagreeable
this, beggars, is said to be 'misery.'
And what, beggars, is 'despair'?
Whatsoever, beggars, for anyone
experiencing misfortune
being contacted with any sort of painful thing
is loss of hope,
being despondant,
dejection, depression,
this, beggars, is said to be 'despair.'
And what, beggars, is 'not to gain what is wished for is pain'?
In beings that are the object of birth, there comes the wish:
'O if only there were no being a thing that is born,
if only tbere were no getting born.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of aging, there comes the wish:
'O if only there were no being an aging thing,
if only tbere were no aging.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of sickness, there comes the wish:
'O if only there were no being a sick-getting thing,
if only tbere were no sickness.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of dying, there comes the wish:
'O if only there were no being a dying thing,
if only tbere were no dying.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of grief and lamentation, pain and misery and despair, there comes the wish:
'O if only there were no being a thing that gets grief and lamentation, pain and misery and despair,
if only tbere were no grief and lamentation, pain and misery and despair.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
And what, beggars, are the five boundup stockpiles that are essenntially pain?
In this case there is the form stockpile,
there is the sense experience stockpile,
there is the perception stockpile,
there is the own-making stockpile,
there is the consciousness stockpile.
It is these, beggars, that are known as the five boundup stockpiles that are essentially pain.
This beggars, is what is said to be the Aristocrat of Truths as to Pain.
§§
And what, beggars, is the Aristocrat of Truths as to the origin of pain?
It is in whatsoever there is of hunger/thirst leading to living,
accompanied by delight and lust,
the being overjoyed at this and that,
that is to say:
thirst for pleasure,
thirst for living,
thirst for escape.
So where is it, beggars, that this hunger/thirst appearing, appears,
where entering does it settle in?
Wherever in the world there is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
What in the world is loved form, enjoyed form?
The realm of the eye is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the ear is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the nose is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the tongue is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the body is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the mind is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of visible objects is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sounds is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scents is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of tastes is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touches is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of eye-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of ear-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of nose-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touch-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of mind-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of eye-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of ear-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of nose-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touch-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of mind-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of eye-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of ear-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of nose-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of taste-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of touch-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sense experience born of mind-contact is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of material objects is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of sounds is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of scents is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of tastes is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of touches is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of material-object-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sound-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scent-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touche-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhamma-intent is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of material-object-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sound-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scent-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touche-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhamma-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about material objects is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about sounds is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about scents is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about tastes is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about touches is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about material objects is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about sounds is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about scents is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about tastes is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about touches is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
This beggars is said to be the Aristocrat of Truths as to the origin of pain.
§§
And what, beggars, is the Aristocrat of Truths as to settling the end of pain?
It is in the complete dispassion towards,
ending of,
giving up of,
freedom from,
dislodging of this very hunger/thirst.
So where is it, beggars, that this hunger/thirst abandoned, is abandoned,
where extinguished does it go out?
Wherever in the world there is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
What in the world is loved form, enjoyed form?
The realm of the eye is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the ear is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the nose is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the tongue is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the body is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the mind is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of visible objects is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sounds is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scents is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of tastes is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touches is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of eye-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of ear-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of nose-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touch-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of mind-consciousness is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of eye-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of ear-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of nose-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touch-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of mind-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of eye-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of ear-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of nose-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of taste-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of touch-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sense experience born of mind-contact is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of material objects is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of sounds is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of scents is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of tastes is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of touches is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of material-object-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sound-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scent-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touche-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhamma-intent is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of material-object-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sound-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scent-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touche-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhamma-hunger/thirst is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about material objects is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about sounds is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about scents is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about tastes is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about touches is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about material objects is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about sounds is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about scents is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about tastes is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about touches is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about Dhammas is loved form, enjoyed form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
This beggars is said to be the Aristocrat of Truths as to settling the end of pain.
§§
And what, beggars, is the Aristocrat of Truths as to the walk to walk to reach the end of pain?
It is in this Aristocratic Multi-Dimensional High Way,
that is: High-Working Hypothesis, High Principles, High Talk, High Works, High Lifestyle, High Self-control, High Memory, and High Serenity.
And what, beggars, is High Working Hypothesis?
It is knowledge, beggars, about pain;
knowledge about the origin of pain;
knowledge about the ending of pain;
knowledge about the walk to walk to reach the end of pain.
This, beggars is what is said to be High Working Hypothesis.
And what, beggars, is High Principles?
The abandoning-principle,
the non-anger-principle,
the non-harm-principle.
These, beggars, are what is said to be High Principles.
And what, beggars, is High Talk?
Abstention from lying speech,
abstention from slanderous speech,
abstention from unkind speech,
abstention from lip-flapping.
This, beggars, is what is said to be High Talk.
And what, beggars, is High Works?
Abstention from destruction of life,
abstention from taking the ungiven,
abstention from contra-indicated deeds.
This, beggars, is what is said to be High Works.
And what, beggars, is High Lifestyle?
Here, beggars, the student of the Aristocrats
letting go of contra-indicated lifestyles,
lives by proper, High Lifestyle.
This, beggars, is what is said to be High Lifestyle.
And what, beggars, is High Self-control?
Here beggars, a beggar intends to struggle to create and exert energy,
take a stand against,
set his mind on and strive after
the non-arising of unarisen bad, unskillful things,
intends to struggle to create and exert energy,
take a stand against,
set his mind on and strive after
letting go of arisen bad, unskillful things.
intends to struggle to create and exert energy,
take a stand for,
set his mind on and strive after
the arising of unarisen skillful things,
intends to struggle to create and exert energy,
take a stand for,
set his mind on and strive after
the establishment,
clarification,
greater development,
fruitful development and perfection
of arisen skillful things.
This beggars is what is said to be High Self-control.
And what, beggars, is High Memory
Here, beggars, a beggar
— lives observing body through body, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing sense experience through sense experience, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing the heart through the heart, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments;
— lives observing phenomena through the Dhamma, ardent, self-aware, recollected, having risen above worldly ambitions and disappointments.
This beggars is what is said to be High Memory.
And what, beggars, is High Serenity?
Here beggars, a beggar, separated from things of the senses,
separated from gross distractions;
with the interest, enjoyment, and sense of ease
that come with solitude,
with rethinking and reminiscing,
enters The First Burning
and makes a habitat-a that.
And then separated from rethinking and reminiscing,
with impassivity and having become concentrated in mind,
bringing the attention to the interest, enjoyment, and sense of ease
that come with serenity,
without rethinking and reminiscing,
he enters The Second Burning
and makes a habitat a that
And then separated from interest and enjoyment,
with impassivity, detachment, and clear consciousness
bringing the attention to the pleasure
that comes with that sense of ease
the Aristocrats describe as:
'Detached, recollected, he's got the life!'
he enters The Third Burning
and makes a habitat a that
And then letting go of pain
letting go of pleasure
letting go of their precursers in
mental ease and anxiety
without pain
without pleasure
clearly conscious, detached,
recollected
with the
bright
shiny
clean-clear-through
radiance
of
detachment
he enters The Fourth Burning
and makes a habitat a that.
This, beggars, is what is said to be High Serenity.
This, beggars, is what is said to be the Aristocrat of Truths as to the walk to walk to reach the end of pain.
Thus he lives observing phenomena through Dhamma with regard to internals
or he lives observing phenomena through Dhamma with regard to externals
or he lives observing phenomena through Dhamma with regard to internals and externals.
Or he lives observing phenomena through the origins of things,
or he lives observing phenomena through the aging of things,
or he lives observing phenomena through the origins and aging of things.
Or thinking: 'This is Dhamma' he sets up memory just enough to get a measure of knowledge, a measure of recollectedness.
Thus he lives observing but does not grasp after things of the world.
Even so, beggars, a beggar lives observing phenomena through Dhamma.
For him, beggars, who so develops these four satisfactions for seven rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, seven rains,
for him, beggars, who so develops these four satisfactions for six rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, six rains,
for him, beggars, who so develops these four satisfactions for five rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, five rains,
for him, beggars, who so develops these four satisfactions for four rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, four rains,
for him, beggars, who so develops these four satisfactions for three rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, three rains,
for him, beggars, who so develops these four satisfactions for two rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, two rains,
for him, beggars, who so develops these four satisfactions for one rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, one rains,
for him, beggars, who so develops these four satisfactions for seven moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, seven moons,
for him, beggars, who so develops these four satisfactions for six moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, six moons,
for him, beggars, who so develops these four satisfactions for five moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, five moons,
for him, beggars, who so develops these four satisfactions for four moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, four moons,
for him, beggars, who so develops these four satisfactions for three moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, three moons,
for him, beggars, who so develops these four satisfactions for two moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, two moons,
for him, beggars, who so develops these four satisfactions for one moon,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, one moon,
for him, beggars, who so develops these four satisfactions for a half moon,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
Let stand, beggars, a half moon,
for him, beggars, who so develops these four satisfactions for seven days,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.
'One sure thing, this, Beggars,
a way for the purification of beings,
for rising above worldly ambitions and disappointments,
for the subsidence of pain and misery,
for mastering the method,
experiencing Nibbāna
— that is to say, the four settings-up of memory.'
It was because of this that that which has been said was said thus.
This is what Bhagava said and we hear that the bhikkhus there were delighted at what the Lucky Man said.
To Exercises using Satipatthana Technique.
The Cactus Forest
This sutta will give you a clear, unequivocal statement concerning whether or not this practice is something that should be made the goal of the system — It should not. It is a tool to be used, a path to be followed in attaining penetrating knowledge into the real nature of things, and then it should be let go.
Saɱyutta Nikāya, V: MahāVagga 52. Anuruddha Saṅyutta, Suttas 4 and 5
Translated from the Pali by obo
Sutta 4
I HEAR TELL:
Once upon a time the Elder Anuruddha and the Elder Sariputta and the Elder Maha-Moggallāna Sakete Cactus Grove residing.
2. There then emerging from seclusion one evening-time the Elder Sariputta and the Elder Maha-Moggallāna approached the Elder Anuruddha and drew near.
Having drawn near they exchanged well-wishing together with the Elder Anuruddha.
Having made the exchange of polite talk they took seats to one side.
3. Seated to one side, then, the Elder Sariputta said this to the Elder Anuruddha:
The beggar, a seeker, friend Anuruddha, what are those things which should be spit out by him once he has trod their path?
The beggar, a seeker, friend Sariputta, should spit out the four settings-up of memory once he has trod their path.
What four?
Here, friend, a beggar, lives observing body overseeing body, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing sense experience overseeing sense experience, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing the heart overseeing the heart, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
lives observing the Dhamma overseeing the Dhamma, ardent, self-aware, recollected, having put away worldly ambition and disappointment.
The beggar, a seeker, friend Sariputta, should spit out these four settings-up of memory once he has trod their path.
Cactus Forest 2
... The beggar, a master, friend Anuruddha, what are those things which should be spit out by him once he has trod their path? ...
Further Reading:
PDF BOOK One Thing followed by Happiness A Guide to Serenity through Recollecting Aspiration. Being a translation from the Pāli of Saɱyutta Nikāya V. Mahā-Vagga 10. Ānāpāna-saɱyuttaṃ by Michael M. Olds. — PRELIMINARY EDITION 2012. 400 pages.
Related suttas on Aspiration, 1-20. Same as the above, but on line.
[ The Gradual Course ] [ I. Nidana ] [ II.Dana — Giving ] [ II.Sila — Ethical Culture ] [ III. Jagarianuyoga — Self Discipline ] [ The Second Lesson ] [ The Third Lesson ] [ The Fourth Lesson ] [ The Fifth Lesson ] [ The Sixth Lesson ] [ The Seventh Lesson ] [ The Eighth Lesson ] [ TheGreatMastersSatisfactionPastures ] [ HighGetnHigh ] [ The 10th Question I ] [ The 10th Question II ]
