DN22 Maha-satipatthana Sutta:Great Frames Ref *
May 3, 2012 11:19:36 GMT 1
Post by Anne Terri on May 3, 2012 11:19:36 GMT 1
DN 22
PTS: D ii 290
Maha-satipatthana Sutta: The Great Frames of Reference
translated from the Pali by
Burma Pi?aka Association
© 2010–2013
372-384
PTS: D ii 290
Maha-satipatthana Sutta: The Great Frames of Reference
translated from the Pali by
Burma Pi?aka Association
© 2010–2013
372-384
372. Thus have I heard: The Bhagava was at one time residing at the market-town called Kammasadhamma in the Kuru Country. There the Bhagava addressed the bhikkhus, saying: "O Bhikkhus," and they replied to him, "Venerable Sir." The Bhagava said:
Summary
373. Bhikkhus,[1] this is the one and only way for the purification[2] of beings, for overcoming sorrow and lamentation, for the complete destruction of pain[3] and distress,[4] for attainment of the Noble Path,[5] and for the realization of Nibb?na. That[6] is the practice of the four methods of Steadfast Mindfulness.[7]
What are the four?[8] Bhikkhus, the bhikkhu[9] following my Teaching keeps his mind steadfastly on the body[10] with diligence, comprehension and mindfulness,[11] thus keeping away covetousness and distress.[12]
The bhikkhu keeps his mind steadfastly on sensation,[13] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress.
The bhikkhu concentrates steadfastly on the mind,[14] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress.
The bhikkhu keeps his mind steadfastly on the dhamma[15] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress.
[End of the Summary]
Perception of the True Nature of the Body
1. Section on Breathing
374. Bhikkhus, how does the bhikkhu keep his mind steadfastly on the body?
Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it.[16]
Then with entire mindfulness he breathes in and with entire mindfulness he breathes out.
Breathing in a long inhalation, he is conscious of breathing in a long inhalation, or breathing out a long exhalation, he is conscious of breathing out a long exhalation.
Breathing in a short inhalation, he is conscious of breathing in a short inhalation, or breathing out a short exhalation, he is conscious of breathing out a short exhalation.
He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. [By being fully conscious of the inhalation] he trains himself to calm down the strong inhalation as he breathes in. [By being fully conscious of the exhalation] he trains himself to calm down the strong exhalation as he breathes out. [17]
Just as, bhikkhus, a skilful turner or a turner's apprentice knows a long pull[18] when a long pull is made, or knows a short pull when a short pull is made, even so, bhikkhus, the bhikkhu breathing in a long inhalation is conscious of breathing in a long inhalation, or breathing out a long exhalation is conscious of breathing out a long exhalation, or breathing in a short inhalation is conscious of breathing in a short inhalation, or breathing out a short exhalation is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm down the strong exhalation as he breathes out.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[19]
Occasionally he realizes that the aggregate of physical phenomena[20] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[21] or which is that of others.
When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes. [22]
And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[23] That mindfulness is solely for gaining insights[24] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.
[End of the Section on Breathing]
2. Section on Body Movement and Posture
375. And again, bhikkhus, the bhikkhu when walking, is conscious of walking; or when standing, he is conscious of standing; or when sitting, he is conscious of sitting; or when lying down, he is conscious of lying down; or in whatever movement or posture his body is, he is conscious of it.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body.[25] Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others.
When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes.[26]
And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[27]
That mindfulness is solely for gaining insights[28] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.
[End of the Section on Body Movement and Posture]
3. Section on Clear Comprehension
376. And again, bhikkhus, the bhikkhu in moving forward and in moving back does so with clear comprehension; in looking straight ahead and sideways, he does so with clear comprehension; in bending and in stretching his limbs, he does so with clear comprehension; in carrying or wearing the great robe, alms-bowl and the other two robes, he does so with clear comprehension; in eating, drinking, chewing and savouring, he does so with clear comprehension; in defecating and urinating, he does so with clear comprehension; in walking, standing, sitting, falling asleep, waking, speaking or in keeping silent, he does so with clear comprehension.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
[End of the Section on Clear Comprehension]
4. Section on Consideration of Repulsiveness
377. And again. bhikkhus, the bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, [thinking thus:] "There are in this body: hair of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes,[29] spleen, lungs, large intestine, small intestine, contents of the stomach, faeces, (brain),[30] bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, nasal mucus, synovial fluid[31] and urine.
Just as if, bhikkhus, there were a bag with an opening at each end, and full of various kinds of grain such as hill-paddy, paddy, green gram, cow-pea, sesame and husked rice; and a man with sound eyes, having opened it, should examine and reflect on the contents thus: "This is hill-paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice," even so, bhikkhus, the bhikkhu examines and reflects on this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, [thinking thus:] "There are in this body: hair of the head,... urine."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
[End of the Section on Consideration of Repulsiveness]
5. Section on Consideration of the Primary Elements
378. And again, bhikkhus, the bhikkhu examines and reflects on this body, in whatever position it remains or is placed, as composed of the primary elements:[32] "There are in this body only the earth element, the water element, the fire element, and the air element."
Just as if, bhikkhus, a skilful butcher or a butcher's apprentice, having slaughtered a cow and cut it up into portions should be sitting at the junction of four main roads,[33] even so the bhikkhu examines and reflects on this very body in whatever position it remains or is placed, as composed of the primary elements:
"There are in this body only the earth element, the water element, the fire element, and the air element."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
[End of the Section on Consideration of the Primary Elements]
6. Section on Nine Kinds of Corpses
379. And again, bhikkhus, as if the bhikkhu is seeing a body, one day dead, or two days dead, or three days dead, swollen, turning black and blue, and festering, abandoned in the charnel-ground, he applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such a fate."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that: it cannot escape such a fate."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to a skeleton held together by the tendons, with some flesh and blood still adhering to it... reduced to a skeleton held together by the tendons, blood-besmeared, fleshless... reduced to a skeleton still held together by the tendons, without flesh and blood... reduced to loose bones scattered in all directions — at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, at another place the skull he a applies this perception to his own body thus: "Indeed, this body of mine. too, is of the same nature; it will become like that; it cannot escape such a fate."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body.
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to bleached bones of conch-like color... reduced to bones more than a year old, lying in a heap... reduced to rotted bones, crumbling to dust, he then applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such a fate."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[34]
Occasionally he realizes that the aggregate of physical phenomena[35] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[36] or which is that of others.
When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes. [37]
And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[38] That mindfulness is solely for gaining insights[39] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[40]
Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others.
When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.
And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[41] That mindfulness is solely for gaining insights[42] progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature.
[End of the Section on Nine Kinds of Corpses]
[End of the Fourteen Ways[43] of Perception of the True Nature of the Body.]
Perception of the True Nature of the Sensation
380. Bhikkhus, how does the bhikkhu keep his mind steadfastly on sensation, vedan??[44]
Bhikkhus, the bhikkhu who follows my Teaching, when experiencing a pleasant sensation, knows that a pleasant sensation is experienced; or when experiencing an unpleasant sensation, knows that an unpleasant sensation is experienced; or when experiencing a sensation neither pleasant nor unpleasant, knows that a sensation neither pleasant nor unpleasant is experienced.
When experiencing a pleasant sensation associated with sensual desires, he knows that a pleasant sensation associated with sensual desires is experienced; or when experiencing a pleasant sensation not associated with sensual desires, he knows that a pleasant sensation not associated with sensual desires is experienced; when experiencing an unpleasant sensation associated with sensual desires, he knows that an unpleasant sensation associated with sensual desires is experienced; or when experiencing an unpleasant sensation not associated with sensual desires, he knows that an unpleasant sensation not associated with sensual desires is experienced; when experiencing a sensation neither pleasant nor unpleasant associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant associated with sensual desires is experienced; or when experiencing a sensation neither pleasant nor unpleasant not associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant not associated with sensual desires is experienced.
Thus he keeps his mind steadfastly on sensation, vedan? experienced by himself.[45] Occasionally he realizes that sensation experienced by others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on sensation experienced by others. In this way, he is considered to keep his mind steadfastly on sensation experienced by himself or by others. When he gains more concentration, he perceives the cause and the actual appearing of sensation. He also perceives the cause and the actual dissolution of sensation. He also perceives both the actual appearing and the actual dissolution of sensation, with their causes.[46] And further, the bhikkhu is firmly mindful of the fact that there is only sensation.[47] That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on sensation perceiving its true nature.
[End of "Perception of the True Nature of Sensation"]
Perception of the True Nature of Mind
381. Bhikkhus, how does the bhikkhu concentrate steadfastly on the mind?[48]
Bhikkhus, the bhikkhu following my Teaching knows[49] the mind accompanied by passion,[50] as 'Mind with passion'; he knows the mind unaccompanied by passion, as 'Mind without passion'; he also knows the mind accompanied by anger,[51] as 'Mind with anger'; he also knows the mind unaccompanied by anger, as 'Mind without anger'; he also knows the mind accompanied by bewilderment,[52] as 'Mind with bewilderment'; he also knows the mind unaccompanied by bewilderment, as 'Mind without bewilderment'; he also knows the indolent state of mind,[53] as 'Indolent state of mind'; he also knows the distracted state of mind,[54] as 'Distracted state of mind'; he also knows the developed state of mind,[55] as 'Developed state of mind'; he also knows the undeveloped state of mind,[56] as 'Undeveloped state of mind': he also knows the inferior state of mind, as 'Inferior state of mind'; he also knows the superior state of mind,[57] as 'Superior state of mind'; he also knows the mind in a state of concentration,[58] as 'Mind in a state of concentration'; he also knows the mind not in a state of concentration,[59] as 'Mind not in a state of concentration'; he also knows 'the liberated state of mind,[60] as 'Liberated state of mind'; he also knows the unliberated state of mind,[61] as 'Unliberated state of mind'.
Thus the bhikkhu concentrates steadfastly on his own mind.[62] Occasionally he realizes that the mind of others must be of a similar nature. Because of this realization, he can be said to concentrate steadfastly on the mind of others. In this way, he is considered to concentrate steadfastly on his own mind or on the mind of others. When he gains more concentration, he perceives the cause and the actual appearing of the mind. He also perceives the cause and the actual dissolution of the mind. He also perceives both the actual appearing and the actual dissolution of the mind, with their causes.[63] And further, the bhikkhu is firmly mindful of the fact that there is only Mind (without soul or atta). That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu concentrates steadfastly on the mind perceiving its true nature.
[End of "Perception of the True Nature of Mind"]
Perception of the True Nature of Dhamma
1. Section on the Hindrances
382. Bhikkhus, how does the bhikkhu keep his mind steadfastly on dhamma, mental and physical phenomena?[64] Bhikkhus, the bhikkhu following my Teaching keeps his mind steadfastly on the mental phenomena of the five Hindrances.[65] And how does the bhikkhu keep his mind steadfastly on the five Hindrances?[66]
Bhikkhus, when sense-desire is present in him, the bhikkhu following my Teaching knows, 'There is sense-desire in me'; or when sense-desire is not present in him, he knows, 'There is no sense-desire in me'. Besides, he knows how the sense-desire which has not yet arisen comes to arise; and he knows that the sense-desire that has arisen comes to be discarded; and he knows that the discarded sense-desire will not arise in the future.
When ill will is present in him, he knows 'There is ill will in me'; or when ill will is not present in him, he knows 'There is no ill will in me'. Besides, he knows that the ill will which has not yet arisen comes to arise; and he knows that the ill will that has arisen comes to be discarded; and he knows that the discarded ill-will will not arise in the future.
When sloth and torpor are present in him, he knows 'There are sloth and torpor in me'; or when sloth and torpor are not present in him, he knows 'There are no sloth and torpor in me'. Besides, he knows that the sloth and torpor which have not yet arisen come to arise; and he knows that the sloth and torpor that have arisen come to be discarded; and he knows that the discarded sloth and torpor will not arise in the future.
When distraction and worry are present in him, he knows 'There are distraction and worry in me'; or when distraction and worry are not present in him, he knows 'There are no distraction and worry in me'. Besides, he knows that the distraction and worry which have not yet arisen come to arise; and he knows that the distraction and worry that have arisen come to be discarded; and be knows that the discarded distraction and worry will not arise in the future.
When doubt or wavering of the mind is present in him, he knows 'There is doubt in me'; or when doubt is not present in him, he knows 'There is no doubt in me'. Besides, he knows that the doubt which has not yet arisen comes to arise; and he knows that the doubt that has arisen comes to be discarded; and he knows that the discarded doubt will not arise in the future.
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[67] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma; in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma. He also perceives the cause and the actual dissolution of the dhamma. He also perceives both the actual appearing and the actual dissolution of the dhamma, with their causes.[68] And further, the bhikkhu is firmly mindful of the fact that there are only dhamma.[69] That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the five nivarana dhamma perceiving its true nature.
[End of the Section on the Hindrances]
2. Section on the Five Khandhas
383. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the five Aggregates[70] which are the objects of Clinging, (and perceives that they are just phenomena without any entity or soul). Bhikkhus, how does the bhikkhu keep his mind steadfastly on the five Aggregates which are the objects of clinging?
Bhikkhus, the bhikkhu following my Teaching perceives thus: 'Such is physical phenomenon; such is the origination of physical phenomenon; such is the disappearance of physical phenomenon. Such is sensation; such is the origination of sensation; such is the disappearance of sensation. Such is perception;[71] such is the origination of perception; such is the disappearance of perception. Such is mental formations; such is the origination of mental formations; such is the disappearance of mental formations. Such is consciousness; such is the origination of consciousness; such is the disappearance of consciousness.'
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[72] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma with their causes.[73] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on this five upadanakkhandhas dhamma perceiving its true nature.
[End of the Section on the Five Khandhas]
3. Section on the Twelve Sense-Bases
384. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the six internal and the six external ayatanas, sense-bases.[74] Bhikkhus, how does the bhikkhu keep his mind steadfastly on the six internal and the six external ayatana dhamma?
Bhikkhus, the bhikkhu following my Teaching is conscious of the eye, is also conscious of visible objects, and knows any fetter[75] that arises dependent on both the eye and the visible object. Besides, he knows how a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the ear, is also conscious of sounds, and knows any fetter that arises dependent on both the ear and the sound. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the nose, is also conscious of odors, and knows any fetter that arises dependent on both the nose and the odor. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the tongue, is also conscious of tastes, and knows any fetter that arises dependent on both the tongue and the taste. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the body, is also conscious of tactual objects, and knows any fetter that arises dependent on both the body and the tactual object. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the mind, is also conscious of mind-objects, and knows any fetter that arises dependent on both the mind and the mind-object. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.[76]
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[77] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma He also perceives both the actual appearing and the actual dissolution of the dhamma with their causes.[78] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the six internal and six external ?yatana dhamm? perceiving its true nature.
End of the Section on the Twelve Sense-Bases
4. Section on Bojjha?g?[79]
And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental phenomena of the seven enlightenment factors,[80] and perceives that they are just phenomena without any entity or soul. And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the seven bojjhanga, and perceive their soulless nature?
Bhikkhus, when the enlightenment-factor of Mindfulness,[81] is present in him, the bhikkhu following my Teaching knows "sati-sambojjha?ga is present in me"; or when sati-sambojjhanga is not present in him, he knows 'sati-sambojjha?ga is not present in me'. Besides, he knows that the sati-sambojjha?ga which has not arisen before comes to arise;[82] and he knows how complete fulfillment in developing[83] the arisen sati-sambojjha?ga comes about.
When the enlightenment-factor of investigative knowledge of phenomena,[84] is present in him, he knows "dhammavicaya- sambojjha?ga is present in me"; or when dhammavicaya-sambojjha?ga is not present in him, he knows 'dhamma Vicaya-sambojjha?ga is not present in me'. Besides, he knows that the dhammavicaya-sambojjha?ga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen dhamma vicaya-sambojjha?ga comes about.
When the enlightenment-factor of effort,[85] is present in him, he knows 'viriya-sambojjha?ga is present in me'; or when viriya-sambojjha?ga is not present in him, he knows 'viriya-sambojjha?ga is not present in me'. Besides, he knows that the viriya-sambojjha?ga which has not yet arisen before comes to arise; and he knows how complete fulfillment in developing the arisen viriya-sambojjha?ga comes about.
When the enlightenment-factor of delightful satisfaction,[86] is present in him, he knows 'p?ti-sambojjha?ga is present in me'; or when p?ti-sambojjha?ga is not present in him, he knows 'p?ti-sambojjha?ga is not present in me'. Besides, he knows that the p?ti-sambojjha?ga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen p?ti-sambojjha?ga comes about.
When the enlightenment-factor of serenity,[87] is present in him, he knows 'passaddhi-sambojjha?ga is present in me'; or when passaddhi-sambojjha?ga is not present in him, he knows 'passaddhi-sambojjha?ga is not present in me'. Besides, he knows that the passaddhi-sambojjha?ga which has not arisen before comes to arise; and he knows how the complete fulfillment in developing the arisen passaddhi-sambojjha?ga comes about.
When the enlightenment-factor of concentration,[88] is present in him, he knows 'sam?dhi- sambojjha?ga is present in me'; or when sam?dhi-sambojjha?ga is not present in him, he knows 'sam?dhi-sambojjha?ga is not present in me'. Besides, he knows that the sam?dhi-sambojjha?ga which has not arisen before comes to arise; and he knows how the complete fulfillment in developing the arisen sam?dhi-sambojjha?ga comes about.
When the enlightenment factor of equanimity,[89] is present in him, he knows 'upekkh?-sambojjha?ga is present in me'; or when upekkh?- sambojjha?ga is not present in him, he knows 'upekkh?-sambojjha?ga is not present in me'. Besides, he knows that the upekkh?-sambojjha?ga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen upekkh?-sambojjha?ga comes about.
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[90] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma He also perceives both the actual appearing and the actual dissolution of the dhamma with their causes.[91] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the seven bojjha?g? perceiving its true nature.
[End of the Section on the Seven sambojjha?gas]
Provenance:
©1996 S?tag? International Buddhist Academy.
From "Sutta Pi?aka, Digha Nikaya,", Burma Pi?aka Association, Rangoon, Burma, 1989. Transcribed from a file provided by Vil?sa Bhikkhu.
This Access to Insight edition is ©2010–2013
Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ.
www.accesstoinsight.org/faq.html#copyright
How to cite this document (one suggested style): " Maha-satipatthana Sutta: The Great Frames of Reference" (DN 22), translated from the Pali by Burma Pi?aka Association.
link
©1996 S?tag? International Buddhist Academy.
From "Sutta Pi?aka, Digha Nikaya,", Burma Pi?aka Association, Rangoon, Burma, 1989. Transcribed from a file provided by Vil?sa Bhikkhu.
This Access to Insight edition is ©2010–2013
Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ.
www.accesstoinsight.org/faq.html#copyright
How to cite this document (one suggested style): " Maha-satipatthana Sutta: The Great Frames of Reference" (DN 22), translated from the Pali by Burma Pi?aka Association.
link
CONTINUE TO DN 22 - NEXT SECTIONS