Source:: https://spiritualessence.in/2022/04/17/practice_anapanassati/ Evernote: [link](evernote:///view/376587/s5/45f6f37a-ea97-4120-9e15-f0505c9a6428/ae04f09e-defa-4ae5-8bea-dcef27a08bd5) Parent:: [[Anapanassati|Ānāpānassati]], [[Anapanassatikatha|Ānāpānassatikathā]] Notes: [[{Eryu} Notes on Anapanassatikatha]] # Practical Ānāpānassatikathā – Anumodana Sankalpa | by [[Sariputta|Sāriputta]] | translation by [[Vilas]] (Source translation: https://lucid24.org/kn/kn-ps/kn-ps-1-03/index.html) Tags:: [[Anapanassati|Ānāpānassati]], #anapanassatikatha, #dhamma/advanced Posted by [Spiritual Essence](https://spiritualessence.in/author/spiritualessence2181/) [April 17, 2022](https://spiritualessence.in/2022/04/17/practice_anapanassati/) Posted in [Uncategorized](https://spiritualessence.in/category/uncategorized/) Tags: [how to practice anapanasati](https://spiritualessence.in/tag/how-to-practice-anapanasati/), [steps for anapanasati](https://spiritualessence.in/tag/steps-for-anapanasati/), [what is anapanasati](https://spiritualessence.in/tag/what-is-anapanasati/) This complete manual which is called “Paṭisambhidāmagga” is narration and analysis of all that needs to be known enumerated and explained by [[Sariputta|Ven.Sariputta]] to his students based upon Buddha’s exposition in various sutta’s. In this, we are covering *Ānāpānassati* on how this has to be mastered and experienced. Without the reference manual of Ven.Sariputta, it would be very difficult to practice and the entire *kathā* which means exposition or detailed discourse is of great help to anyone. *Paṭisambhidāmagga* comes under Khuddaka Nikaya in sutta and eventhough, *khuddaka* means small, this is a very huge one consisting of all the concepts one needs to know. Infact, if one were to practice as indicated in *Paṭisambhidāmagga* all the time, then a person can become Arahat in a very short time. Let us start with exposition, analysis and discussion on *Ānāpānassati.* Have also connected various other links that gives a reader an easy reference on more details especially relating to some aspects found in *Yuganaddha* and part of *Paṭisambhidāmagga* and also has a sutta in the same name, **[AN4.170](https://suttacentral.net/an4.170/en/sujato)** as well as various loka’s enumerated by Buddha. Hope this will help you to experience *Ānāpānassati* as indicated in ***[Ānāpānassatisutta](https://suttacentral.net/mn118/en/sujato)*** using this manual which is very important to get all the 32 parts contemplation correctly. **Below is step by step instruction using this katha. Click on each of these steps to practice**. Before we get into each one of these steps, one need to establish preliminary steps which can be accessed [[(Fundamental!) {Vilas Blog} Preliminary Steps for Anapanassati|here]] ## STEPS - Step 1 – [[#^what-is-kaya|Understand what is kaya?]] - Step 2 – [[#What is sati|Understand what is sati?]] - Step 3 – [[#Anupassatī ti kathaṁ taṁ kāyaṁ anupassati|What is Anupassana?]] - Step 4 – [[#^0751d2|What is Pajanana?]] - Step 5 – [[#Anicca Dukkha and Anatta|What is anicca, dukkha and anatta?]] - Step 6 – [[#^1a1b4b|Understanding Bhavana]] - Step 7 – [[#1 & 2. EIGHT Obstacles & EIGHT Solution|Understanding and removing hindrances]] - Step 8 – [Process of purifying citta](https://spiritualessence.in/2022/04/17/practice_anapanassati/#purify-citta) - Step 9 – [[#^021c39|Deepening understanding from citta to vinnana]] - Step 10 – [[#How to understand breath|How to understand breath?]] - Step 9 – [[#Experiencing citta mind|Experiencing citta]] - Step 10 – [[#How to attain rapture – piti|Result of it – Piti]] - Step 11 – [[#How to experience sukha – pleasure|Sukha or happiness]] - Step 12 – [[#Calming citta sankhara mental co-activities|Understanding and calming citta]] - Step 13 – [[#Producing “highly glad feeling” in citta|Gladdening citta]] - Step 14 – [[#Establishing Samādhi]] - Step 15 – [[#Liberation experience vimutti of the mind citta|What gets liberated?]] - Step 16 – [[#Experiencing aniccā receding in everything]] - Step 17 – [[#How to experience Udayabbayañāṇa]] - Step 18 – [[#Steps to viraga dispassion|Dispassion]] - Step 19 – [[#Steps to nirodha cessation|Steps to nirodha]] - Step 20 – [[#Steps to pati nissagā relinquishment|Relinquishment]] - Step 21 – [[#7 Vipassanāvasena ñāṇāni Knowledge on Investigation|72 kind of Vipassana knowledge]] - Step 22 – [[#11 vimuttisukhe ñāṇāni – Happiness due to release|Disenchantment wisdom]] **Gaṇanavāra** = *enumeration* Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – 1\. aṭṭha paripanthe ñāṇāni, 2\. aṭṭha ca upakāre ñāṇāni, 3\. aṭṭhārasa upakkilese ñāṇāni, 4\. terasa vodāne ñāṇāni, 5\. bāttiṃsa satokārissa ñāṇāni, 6\. catuvīsati samādhivasena ñāṇāni, 7\. dvesattati vipassanāvasena ñāṇāni, 8\. aṭṭha nibbidāñāṇāni, 9\. aṭṭha nibbidānulomañāṇāni, 10\. aṭṭha nibbidāpaṭippassaddhiñāṇāni, 11. ekavīsati vimuttisukhe ñāṇāni. On practicing the sixteen aspected *ānāpānassatisamādhiṃ* based on remembrance of in& out breath, **two hundred** kind of knowledges of *samādhi* arise – 1\. eight knowledges of danger or obstacle (*aṭṭha paripanthe ñāṇāni*) 2\. eight knowledges of support or aid (*aṭṭha ca upakāre ñāṇāni*) 3\. eighteen knowledges of corruptions (*aṭṭhārasa upakkilese ñāṇāni*) 4\. thirteen knowledges of cleansing (*terasa vodāne ñāṇāni*) 5\. thirty two knowledges of the mindful (*bāttiṃsa satokārissa ñāṇāni*) 6\. twenty four knowledges in terms of *samādhi* (*catuvīsati samādhivasena ñāṇāni*) 7\. seventy two knowledges in terms of vipassana (*dvesattati vipassanāvasena ñāṇāni*) 8\. eight knowledges of disenchantment (*aṭṭha nibbidāñāṇāni*) 9\. eight knowledges of the disenchantment in conformity (*aṭṭha nibbidānulomañāṇāni*) 10\. eight knowledges of allaying disenchantment (*aṭṭha nibbidāpaṭippassaddhiñāṇāni*) 11\. twenty one knowledges of the pleasure of release (*ekavīsati vimuttisukhe ñāṇāni)* ***Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni?*** 1\. Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. 2\. Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. 3\. Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. 4\. Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. 5\. Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. 6\. Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. 7\. Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. 8\. Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni. ## 1 & 2. EIGHT Obstacles & EIGHT Solution ***What are the 8 knowledges of danger or obstacle, the 8 knowledges of support or aid?*** 1. Sensual desire (**kāmacchando**) is an obstacle to samadhi, renunciation (**nekkhammaṃ**) is an aid to samadhi. 2. Ill-will (**byāpādo**) is an obstacle to samadhi, good-will (**abyāpādo**) is an aid to samadhi. 3. Sloth and torpor (**thinamiddhaṃ**) are an obstacle to samadhi, perception of light (**ālokasaññā**) is an aid to samadhi. 4. Restlessness (**uddhaccaṃ**) is an obstacle to samadhi, un-distractedness (**avikkhepo**) is an aid to samadhi. 5. Doubt (**vicikicchā**) is an obstacle to samadhi, resolving in understanding FOUR noble truth, anicca, dukkha & anatta (**dhammavavatthānaṃ**) is an aid to samadhi. 6. Ignorance (**avijjā**) is an obstacle to samadhi, knowledge (**ñāṇaṃ**) is an aid to samadhi. 7. Boredom or dissatisfaction (**arati**) is an obstacle to samadhi, satisfaction or joy (**pāmojjaṃ**) is an aid to samadhi. ^778013 - ***joy:*** (f.) pīti; tuṭṭhi; santuṭṭhi; modanā. (m.) ānanda; pamoda; āmoda. (nt.) pāmojja; somanassa. (v.i.) tussati; ramati; nandati; modati. (v.t.) rameti; pīṇeti; toseti; modeti; pīṇeti. (pp.) tuṭṭha; rata; nandita; modita; tosita; modita; ramita; pīṇita.* 1. All unwholesome deeds (**sabbe akusalā dhammā**) are an obstacle to samadhi, all wholesome dhamma (**sabbe kusalā dhammā**) are an aid to samadhi. These are the 8 knowledges of obstacles, the 8 knowledges of support or aid. **Gaṇanavāro** – **ends** ### Soḷasañāṇaniddeso (Explanations) ***Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati.*** Katame te ekattā? Nekkhammaṃ ekattaṃ, abyāpādo ekattaṃ, ālokasaññā ekattaṃ, avikkhepo ekattaṃ, dhammavavatthānaṃ ekattaṃ, ñāṇaṃ ekattaṃ, pāmojjaṃ ekattaṃ, sabbepi kusalā dhammā ekattā. **By these sixteen modes the upright mind, the very upright mind stands in unity, is cleansed of hindrances.** How are they in unity, in harmony (ekattā)? In unity with renunciation, in unity with non-ill-will, in unity with the perception of light, in unity with non-distraction, in unity with investigation of dhamma, in unity with knowledge, in unity with happiness, in unity with all the skillful phenomena. **Understanding and removal of hindrance or nīvaraṇā** **Nīvaraṇāti, katame te nīvaraṇā?** Kāmacchando nīvaraṇaṃ, byāpādo nīvaraṇaṃ, thinamiddhaṃ nīvaraṇaṃ, uddhaccakukkuccaṃ nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjā nīvaraṇaṃ, arati nīvaraṇaṃ, sabbepi akusalā dhammā nīvaraṇā. **Hindrances (nīvaraṇā) means what are those hindrances?** Sensual desire  is a hindrance, ill-will is a hindrance, sloth and torpor  is hindrance, restlessness and worry  is hindrance, uncertainty  is hindrance, ignorance  is hindrance, discontent  is hindrance, all unskillful dhammā are hindrances. Nīvaraṇāti, kenaṭṭhena nīvaraṇā? Niyyānāvaraṇaṭṭhena nīvaraṇā. Katame te niyyānā? Hindrance means – in what sense is it a hindrance? It is a hindrance in the sense that it is an obstruction to guidance. What are those guidances? Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. Renunciation is the guidance of the noble ones. The noble ones are guided or led by that renunciation. Sensual desire is an obstruction of the guidance. Due to the envelopment by that sensual desire, he does not know clearly the renunciation that is the guidance of the noble ones – thus sensual desire is an obstruction to guidance. **Example:** Why would I like to see someone? Because I want to enjoy that person and not knowing that it is just an object. When he/she goes away, leaves a voidness and hence want to meet again and again. Nekkhamma is about leaving that “anxiousness” or “craving” for that object – be it human or just an object. Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. Non-ill-will is the guidance of the noble ones. The noble ones are guided or led by that non-ill-will. Ill-will is an obstruction of the guidance. Due to the envelopment by that ill-will, he does not know clearly the renunciation that is the guidance of the noble ones – thus ill-will is an obstruction to guidance. Example: I get enraged due to seeing myself different than others and that object is no longer doing what I intend to do. Just seeing it as an “object” without imagination and judgment would make me feel “metta” or “non-ill-will. Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti. Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. Perception of light is the guidance of the noble ones. The noble ones are guided or led by that perception of light be it day or night. Sloth and torpor is an obstruction of the guidance. Due to the envelopment by that sloth and torpor, he does not know clearly the perception of light that is the guidance of the noble ones – thus sloth and torpor is an obstruction to guidance. Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ. Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. Non-distraction is the guidance of the noble ones. The noble ones are guided or led by that non-distraction. Restlessness is an obstruction of the guidance. Due to the envelopment by that restlessness, he does not know clearly the non-distraction that is the guidance of the noble ones – thus restlessness is an obstruction to guidance. Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. Investigation of dhamma is the guidance of the noble ones. The noble ones are guided or led by that investigation of dhamma. Uncertainty is an obstruction of the guidance. Due to the envelopment by that uncertainty, he does not know clearly the investigation of dhamma that is the guidance of the noble ones – thus uncertainty is an obstruction to guidance. Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. Knowledge is the guidance of the noble ones. The noble ones are guided or led by that knowledge. Ignorance is an obstruction of the guidance. Due to the envelopment by that ignorance, he does not know clearly the knowledge, that is the guidance of the noble ones – thus ignorance is an obstruction to guidance. Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. Contentment or joy is the guidance of the noble ones. The noble ones are guided or led by that contentment or joy. Discontent is an obstruction of the guidance. Due to the envelopment by that discontent, he does not know clearly the joy or contentment that is the guidance of the noble ones – thus discontent is an obstruction to guidance. Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. All skillful dhamma are the guidance of the noble ones. By all those skillful phenomena, the noble ones are guided or led. All unskillful phenomena are an obstruction of the guidance. Due to the envelopment by all those unskillful phenomena, he does not clearly know the skillful dhamma that are the guidance of the noble ones – thus are all the unskillful phenomena an obstruction to guidance. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā. For the one who is cleansed of these hindrances, there is momentary unification (khaṇikasamodhānā), while practicing the ānāpānassatisamādhiṃ based on 16-faceted mindfulness of in&out breath. **Soḷasañāṇaniddeso dutiyo.** ## 3. Upakkilesañāṇaniddeso **Paṭhamacchakkaṃ** Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā. Katame aṭṭhārasa upakkilesā uppajjanti? 1. Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. 2. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. 3. Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. 4. Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. 5. Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. 6. Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho. --- For the one who is cleansed of these hindrances, while practicing the ānāpānassatisamādhiṃ based on 16-faceted mindfulness of in&out breath, due to the momentary unification – What are the 18 corruptions that arise? ^e3bd12 1) While following the beginning-middle-and-end of in-breath with mindfulness, the citta that gets disturbed internally is an obstacle for samadhi. 2) While following the beginning-middle-and-end of out-breath with mindfulness, the citta that gets disturbed externally is an obstacle for samadhi. 3) Doubt arising during in-breath, from the practice of craving, is the obstacle for samadhi. 4) Doubt arising during out-breath, from the practice of craving, is the obstacle for samadhi. 5) Being feared by the in-breath, yearning for getting the out-breath is an obstruction for samadhi. 6) Being feared by the out-breath, yearning for getting the in-breath is an obstruction for samadhi. --- *Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā; Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā.* Following the in-breath, following the out-breath where doubt arises; There is internal disturbance from longing, external disturbance from yearning. *Assāsenābhitunnassa, passāsapaṭilābhe mucchanā; Passāsenābhitunnassa, assāsapaṭilābhe mucchanā*. For the one feared by the in-breath, there is yearning for getting the out-breath, For the one feared by the out-breath, there is yearning for getting the in-breath. *Cha ete upakkilesā, ānāpānassatisamādhissa; Yehi vikkhippamānassa , no ca cittaṃ vimuccati; Vimokkhaṃ appajānantā, te honti parapattiyāti.* These are the 6 corruptions of the ānāpānassatisamādhissa based on the contemplation of in and out breath. For the one who is disturbed by these, the citta is not released. Not knowing the release, they are dependent on others. **Dutiyacchakkaṃ** Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. 7) While adverting to the sign or theme of the in-breath, the mind is shaken – this is obstacle to samadhi. 8) While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to samadhi. 9) While adverting to the sign or theme of the out-breath, the mind is shaken – this is obstacle to samadhi. 10) While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to samadhi. 11) While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to samadhi. 12) While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to samadhi. Nimittaṃ āvajjamānassa, assāse vikkhipate mano; Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. Nimittaṃ āvajjamānassa, passāse vikkhipate mano; Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. Assāsaṃ āvajjamānassa, passāse vikkhipate mano; Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati. 1. For the one who adverts to the sign or theme, mano is disturbed by the in-breath; 2. For the one who adverts to the in-breath, citta is shaken by the sign or theme. 3. For the one who adverts to the sign or theme, mano is disturbed by the out-breath; 4. For the one who adverts to the out-breath, citta is shaken by the sign or theme. 5. For the one who adverts to in-breath, mano is disturbed by the out-breath; 6. For the one who adverts to out-breath, the citta is disturbed by the in-breath; | 9 stages of citta to vinnana | |--------------------------------------------------------------------------| | citta – pure light | | mano – objectification – bringing octet together | | manasan – identification | | hadayam – Keeping the object near like in heart | | pandaram – Feeling associated with that object | | mano manayatanam – object now being like having a home | | manaindriyam – making sense of that object | | vinnana – vi + nnana = without any knowledge of reality in consciousness | | vinnanakhanda – heaps of distorted consciousness | ^021c39 Cha ete upakkilesā, ānāpānassatisamādhissa; Yehi vikkhippamānassa, no ca cittaṃ vimuccati; Vimokkhaṃ appajānantā, te honti parapattiyāti. These are the 6 corruptions of ānāpānassatisamādhissa based on the contemplation of in and out breath. For the one who is scattered by these, the mind is not released. Not knowing the release, they are dependent on others. **Tatiyacchakkaṃ** Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho. 13) A mind that runs back, befallen with distraction – this is obstacle to samadhi. 14) A mind that longs for the future, disturbed – this is obstacle to samadhi. 15) A sluggish mind, befallen with laziness – this is obstacle to samadhi. 16) An over-strained mind, befallen with restlessness – this is obstacle to samadhi. 17) A mind bent on pleasure, befallen with craving – this is obstacle to samadhi. 18) A hostile mind, befallen with ill-will – this is obstacle to samadhi. Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ; Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati. Cha ete upakkilesā, ānāpānassatisamādhissa; Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti. A mind that runs back, longs for the future, sluggish, over-strained, bent on pleasure, dead set against – mind (such as this) cannot attain samadhi. These are the 6 corruptions of the samadhi based on the mindfulness of in and out breath. Due to these corrupted intentions, the samadhi (adhicitta) is not known. 1. Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 2. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 3. Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 4. Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 5. Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 6. Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 7. Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 8. Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 9. Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 10. Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 11. Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 12. Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 13. Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 14. Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 15. Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 16. Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 17. Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 18. Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. 1. While following the beginning-middle-and-end of in-breath with mindfulness, due to the mind that gets distracted internally, both body and mind are disturbed (sāraddhā), shaken (iñjitā) and fluttered (phanditā). 2. While following the beginning-middle-and-end of out-breath with mindfulness, due to the mind that gets distracted externally, both body and mind are disturbed, shaken up and fluttered. 3. Bonding with obstacle of in-breath, due to fondness from the practice of craving, both body and mind are disturbed, stirred up and fluttered. 4. Bonding with obstacle of out-breath, due to fondness, from the practice of craving, both body and mind are disturbed, stirred up and fluttered. 5. Being feared by the in-breath, and yearning for getting the out-breath, both body and mind are disturbed, stirred up and fluttered. 6. Being feared by the out-breath, and yearning for getting the in-breath, both body and mind are disturbed, stirred up and fluttered. 7. While adverting to the sign or theme of the in-breath, the mind being shaken, both body and mind are disturbed, stirred up and fluttered. 8. While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are disturbed, stirred up and fluttered. 9. While adverting to the sign or theme of the out-breath, the mind being shaken, both body and mind are disturbed, stirred up and fluttered. 10. While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are disturbed, stirred up and fluttered. 11. While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are disturbed, stirred up and fluttered. 12. While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are disturbed, stirred up and fluttered. 13. Due to a mind that runs back, that is befallen with distraction – both body and mind are disturbed, stirred up and fluttered. 14. Due to a mind that longs for the future, that is distracted – both body and mind are disturbed, stirred up and fluttered. 15. Due to a sleepy mind, befallen with laziness, both body and mind are disturbed, stirred up and fluttered. 16. Due to a over-strained mind, befallen with, both body and mind are disturbed, stirred up and fluttered. 17. Due to a mind bent on pleasure, befallen with craving, both body and mind are disturbed, stirred up and fluttered. 18. Due to a hostile mind, befallen with ill-will, both body and mind are disturbed, stirred up and fluttered. Ānāpānassati yassa, paripuṇṇā abhāvitā; Kāyopi iñjito hoti, cittampi hoti iñjitaṃ; Kāyopi phandito hoti, cittampi hoti phanditaṃ. Ānāpānassati yassa, paripuṇṇā subhāvitā; Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ; Kāyopi aphandito hoti, cittampi hoti aphanditanti. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti. For whom contemplation of in&out breath is implemented (but) not well practiced, body is also stirred up, mind is also stirred up; body is also fluttered, mind is also fluttered. For whom contemplation of in&out breath is implemented (and) well practiced, body is also not stirred up, mind is also not stirred up; body is also unfluttered, mind is also unfluttered. To the one who is cleansed of these hindrances, these 18 corruptions arise, due to momentary unification (khaṇikasamodhānā), while practicing the samadhi based on 16-faceted mindfulness of in&out breath. **Upakkilesañāṇaniddeso tatiyo. Explanation of the knowledge of corruptions – the third.** ### What is sati? **Tattha, katamā sati?** Herein, what is remembrance? **Yā sati anussati paṭissati sati saraṇatā,** That which is remembering in accordance to, recollection, remember, being aware **dhāraṇatā apilāpanatā asammussanatā,** bearing (in mind), not losing, not confusing, **sati Satindriyaṁ Satibalaṁ Sammāsati:** to remember,  the Faculty of remembrance, the Strength of remembrance, proper remembrance **ayaṁ vuccati ‘sati’.** this is said to be ‘to remember’. **Why remembrance and not mindfulness?** to be mindful, one needs to remember on what should be done and what should not be done *(yonisomanasikara and ayonisomanasikara)* **Source:** *Kāyānupassanāniddeso* in *Satipaṭṭhānavibhaṅga* ## 4.  Vodānañāṇaniddeso **4\. Explanation of the knowledges of purity (Vodāna ñāṇa niddeso)** **Katamāni terasa vodāne ñāṇāni?** 1\. Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. 2\. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. 3\. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. 4\. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. 5\. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. 6\. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. **Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.** **Katame te ekattā?** Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ. **What are the 13 knowledges of cleansing?** 1) The citta that runs back is befallen with distraction – abandon that and it concentrates on one place – thus the citta does not go into distraction. 2) The citta that longs for the future is disturbed – abandon that and it gets settled there itself – thus the citta does not go into disturbance. 3) The sluggish citta is befallen with laziness – exert that and it abandons laziness – thus the citta does not go into distraction. 4) The over-strained citta is befallen with restlessness – restrain that and it abandons restlessness – thus the citta does not go into distraction. 5) The citta bent on pleasure is befallen with craving – clearly comprehend that and it abandons craving – thus the citta does not go into distraction. 6) The hostile citta is befallen with ill-will – clearly comprehend that and it abandons ill-will – thus the citta does not go into disturbance. **Due to these 6 reasons, the mind is clean, pure and unified.** **How are they unified (ekattā)?** 7) (i) They are unified by establishing relinquishment by generosity. 8) (ii) They are unified by establishing tranquility on the sign or theme. 9) (iii) They are unified by the establishing of the characteristic of passing away. 10) (iv) They are unified by the establishing of cessation (Nirodha). The unification by establishing relinquishment by donation is for those who are intent on giving up. The unification by establishing tranquility on the sign or theme is for those who are engaged in the adhicitta of mind. The unification by establishing of the characteristic of passing away is for the vipassana practitioners. The unification by establishing of cessation is for noble persons. The mind reaches oneness due to these four reasons, and there is also rapid advancement of: 11) (i) purification of the practice, 12) (ii) equanimity development and 13) (iii) gladdening due to arising of knowledge. ***(These are the 13 knowledges of cleansing)*** **Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ?** Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’. Of the first jhāna – what is the beginning, what is the middle, what is the end? Of the first jhāna – purity of the practice is the beginning, developing equanimity is the middle, gladdening is the end. > [!TIP] Purity of the practice is the beginning of the first jhāna. How many characteristics are there for the beginning? There are 3 characteristics for the beginning. 1) It purifies the mind from that which is its obstacle, 2) Due to purification, the mind takes up the sign or theme of samatha precisely, 3) Due to taking up the practice of samatha the mind leaps forth from there. Thus, the first jhana is all about purification in the beginning. These are the three characteristics of the beginning. Therefore it is said, ‘The first jhāna is auspicious in the beginning and endowed with (good) characteristics’. Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’. > [!TIP] Developing Equanimity is the middle of the first jhāna How many characteristics are there for the middle? The middle has three characteristics. 1) Due to purification, one can internally be in equanimity, 2) His samatha is established in equanimity, 3) He establishes oneness with internal equanimity. And that which develops equanimity of the pure mind, which develops and establishes samatha in internal equanimity and , which makes oneness possible due to development and establishing equanimity is called as first jhana of the middle. These are the three characteristics of the middle. Therefore it is said – ‘The first jhāna is auspicious in the middle and endowed with (good) characteristics.’ Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. > [!TIP] Gladdening is the end of the first jhāna. How many characteristics are there for the end or conclusion? There are four characteristics of concluding. 1) Gladdening in terms of not-outpacing dhamma that arise together with it, 2) Gladdening in terms of unifying the senses, 3) Gladdening in terms of making full use of the energy that arises therewith, 4) Gladdening in terms of repeated practice – The end of the first jhāna is gladdening. These are the four characteristics of the end or conclusion. Therefore it is said, ‘The first jhāna is auspicious in the end, endowed with (good) characteristics.’ **1\. *tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā*:** The development in the sense of equality between those arisen dhammas. Dhammas as in 5 indriyas. anativattana means equality between both states, one is not better than the other. For example, the five faculties should become balanced in the meditation; These 5 indiryas are: saddhā (faith), viriya (effort), sati (mindfulness), samādhi and paññā (wisdom). The samādhi should be equalised with viriya, whereas paññā should be equalised with saddhā. If viriya is stronger than samādhi, uddhacca (restlessness) comes into being. If samādhi is exceeding viriya, one will become lazy and one wants to sleep. Viriya protects from laziness while samādhi protects from uddhacca. Therefore, samādhi and viriya must be equally strong developed and this is called anativattana. Also, the other faculties which are sati, paññā and saddhā should work together and perform their functions equally without exceeding each other. Saddhā and paññā must be equal, if either saddhā or paññā is in excess, then they are not balanced. Samādhi and viriya must be equal. Only sati is never too strong and always necessary. Sati is just the protector, but the other two pairs, samādhi – viriya and saddhā – paññā should be balanced. **2\. The second development is *indriyānaṃ ekarasaṭṭhena bhāvanā:*** Development in the sense of the single function of the controlling faculties. Indriyānaṃ: of controlling faculties; eka rasa: one function. The meaning of indriyānaṃ ekarasaṭṭhena is that the five faculties perform their functions on the same object although each controlling faculty has its own function. **3\. The third development is *tadupagaviriyavāhanaṭṭhena bhāvanā:*** Development in the sense of effectiveness of appropriate effort. Tadupaga: effort; vāhana: effectively carry on; aṭṭhena: in the sense of. By means of viriya, one’s meditation is running with the object. Without viriya, nobody can meditate well. This kind of tadupagaviriya is similar to ātāpī which culminates into proper effort and proper view. **Then the fourth development is *āsevanaṭṭhena bhāvanā*:** The development in the sense of repetition. The ‘ā’ in āsevana means again and again, repeatedly; sevana means practicing, working. These four developments are called bhāvanā. When there is no equality and no single function of faculties, then the bhāvanā cannot be called perfect bhāvanā. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance, endowed with samadhi and endowed with wisdom. Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Of the second jhāna – what is the beginning, what is the middle, what is the end? Of the second jhāna – purity of the practice is the beginning, developing equanimity is middle, gladdening is the end… …Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance, endowed with samadhi, endowed with wisdom. Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Of the third jhāna – what is the beginning, what is the middle, what is the end? Of the third jhāna – purity of the practice is the beginning, developing equanimity is the middle, gladdening is the end… …Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance , endowed with samadhi, endowed with wisdom. Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Of the fourth jhāna – what is the beginning, what is the middle, what is the end? Of the fourth jhāna – purity of the practice is the beginning, developing equanimity is the middle, gladdening is the end… …Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance , endowed with samadhi, endowed with wisdom. Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca. Of the attainment of the sphere of limitless space… Of the attainment of the sphere of consciousness… Of the attainment of the sphere of nothingness… Of the attainment of the sphere of neither perception nor non-perception what is the beginning, what is the middle, what is the end….Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance, endowed with samadhi, endowed with wisdom. Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca. Of the contemplation of Aniccā, what is the beginning, what is the middle, what is the end…Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance, endowed with samadhi, endowed with wisdom. Of the contemplation of Dukkhā… Of the contemplation of anattā… Of the contemplation of disillusionment… Of the contemplation of dispassion… Of the contemplation of cessation… Of the contemplation of forsaking… Of the contemplation of reducing… Of the contemplation of passing away… Of the contemplation of unexpected result… Of the contemplation of signlessness… Of the contemplation of desirelessness… Of the contemplation of emptiness… Of the contemplation of insight of the dhamma of higher wisdom… Of the contemplation of the knowledge of as-it-is… Of the contemplation of drawback… Of the contemplation of reflection… Of the contemplation of devolution… …endowed with wisdom. Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’. Of the Path of Stream-entry… of the Path of Once-returner… Of the Path of Non-returner.. Of the Path of Arahantship – what is the beginning, what is the middle, what is the end?Of the Path of Arahantship – purity of the practice is the beginning, developing equianimity is the middle, gladdening is the end. Purity of the practice is the beginning of the Path of Arahantship. How many characteristics are there for the beginning? There are 3 characteristics for the beginning. It purifies the mind from that which is its obstacle. Due to purification, the mind takes up the sign or theme of concentration precisely. Due to taking up the practice of concentration the mind leaps forth from there. It purifies the mind from that which is the obstacle.It takes up the theme of concentration precisely, due to that which is the purity. Mind leaps forth from there, due to that which the taking up of the practice – that purity of the practice is the beginning of the Path of Arahantship. These are the three characteristics of the beginning. Therefore it is said, ‘The Path of Arahantship is auspicious in the beginning and endowed with (good) characteristics’. Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’. The middle of the Path of Arahantship is developing equanimity. How many characteristics are there for the middle? The middle has three characteristics. 1) Due to purification, one can internally be in equanimity, 2) His samatha is established in equanimity, 3) He establishes oneness with internal equanimity. that developing of equanimity is the middle of the Path of Arahantship. These are the three characteristics of the middle. Therefore it is said – ‘The Path of Arahantship is auspicious in the middle and endowed with (good) characteristics.’ Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. How many characteristics are there for the end or conclusion? There are four characteristics of concluding. 1) Gladdening in terms of not-outpacing dhamma that arise together with it, 2) Gladdening in terms of unifying the senses, 3) Gladdening in terms of making full use of the energy that arises therewith, 4) Gladdening in terms of repeated practice – The end of arahattamagga is gladdening. These are the four characteristics of the end or conclusion. Therefore it is said, ‘arahatamaggo is auspicious in the end, endowed with (good) characteristics.’ **1\. *tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā*:** The development in the sense of equality between those arisen dhammas. Dhammas as in 5 indriyas. anativattana means equality between both states, one is not better than the other. For example, the five faculties should become balanced in the meditation; These 5 indiryas are: saddhā (faith), viriya (effort), sati (mindfulness), samādhi and paññā (wisdom). The samādhi should be equalized with viriya, whereas paññā should be equalized with saddhā. If viriya is stronger than samādhi, uddhacca (restlessness) comes into being. If samādhi is exceeding viriya, one will become lazy and one wants to sleep. Viriya protects from laziness while samādhi protects from uddhacca. Therefore, samādhi and viriya must be equally strong developed and this is called anativattana. Also, the other faculties which are sati, paññā and saddhā should work together and perform their functions equally without exceeding each other. Saddhā and paññā must be equal, if either saddhā or paññā is in excess, then they are not balanced. Samādhi and viriya must be equal. Only sati is never too strong and always necessary. Sati is just the protector, but the other two pairs, samādhi – viriya and saddhā – paññā should be balanced. ** 2\. The second development is *indriyānaṃ ekarasaṭṭhena bhāvanā****:* Development in the sense of the single function of the controlling faculties. Indriyānaṃ: of controlling faculties; eka rasa: one function. The meaning of indriyānaṃ ekarasaṭṭhena is that the five faculties perform their functions on the same object although each controlling faculty has its own function. **3\. The third development is *tadupagaviriyavāhanaṭṭhena bhāvanā:*** Development in the sense of effectiveness of appropriate effort. Tadupaga: effort; vāhana: effectively carry on; aṭṭhena: in the sense of. By means of viriya, one’s meditation is running with the object. Without viriya, nobody can meditate well. This kind of tadupagaviriya is similar to ātāpī which culminates intoproper effort and proper view. **Then the fourth development is *āsevanaṭṭhena bhāvanā*:** The development in the sense of repetition. The ‘ā’ in āsevana means again and again, repeatedly; sevana means practicing, working. These four developments are called bhāvanā. When there is no equality and no single function of faculties, then the bhāvanā cannot be called perfect bhāvanā. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Thus the three-natured mind is auspicious-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with happiness, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with remembrance, endowed with samadhi and endowed with wisdom. *Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Ajānato ca tayo dhamme, bhāvanā nupalabbhati.* The (sign) theme, in-breath, out-breath are not the support coming to the door of a single citta. And not knowing these three dhamma, he does not obtain contemplation or bhavana. *Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Jānato ca tayo dhamme, bhāvanā upalabbhatīti.* The (sign) theme, in-breath, out-breath are not the support of a single citta. And knowing these three dhamma, he obtains development. *Kathaṁ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā  aviditā honti, na ca cittaṁ vikkhepaṁ gacchati, padhānañca paññāyati, payogañca  sādheti, visesamadhigacchati?*  How these three dhamma are not the support arriving at a door of a single citta, and how these three dhamma are not known, how the mind does not go to distraction, (but) makes manifest the effort, implements the method, attains distinction? ### How to understand breath? > [!tip] (Most Important) How to Watch the Breath? — In Ānāpānassatikathā ([translation](https://spiritualessence.in/2022/04/17/practice_anapanassati/), [source text](https://suttacentral.net/ps1.3/pli/ms#47.1)) > > _Seyyathāpi rukkho same bhūmibhāge nikkhitto. **Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti**;_ > > Like a tree established on level ground. **A man might ==cut that (tree) with a saw==. The man’s awareness is established to the extent of the teeth of the saw that touch the tree** — > > _**==na āgate vā gate vā kakacadante manasi karoti==**. Na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanā nimittaṃ._ > > he **==does not pay attention to the teeth of the saw that came or went==**. The teeth of the saw that came or went are not considered. The foremost is known (herein, how the touch is happening is seen and not about movement of the saw). The method is achieved. Like the tree established on level ground – so is the associated theme or sign. > > --- > > _**==Yathā kakacadantā, evaṃ assāsapassāsā==**._ > > **==Like the teeth of the saw – so is the in and out breath==**. > > _Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate* *vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti._ > > _Evamevaṃ bhikkhu **==nāsikagge vā mukhanimitte vā== satiṃ upaṭṭhapetvā nisinno** hoti, na āgate vā gate vā assāsapassāse manasi karoti, **==na āgatā vā gatā vā assāsapassāsā aviditā honti==**, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca.*_ > > Just as the man’s awareness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. > > In the same way, bhikkhu **establishes mindfulness at the ==tip of the nose or rim of the mouth== and sits** – does not pay attention to the in & out breath that came or went. **==The in and out breaths that came and went are not considered.==** The foremost is known (herein, how the touch is happening in the nose is seen and not about movement of the breath up and down). The method is achieved. The supreme distinction is attained. ^how-to-watch-the-breath ***Katamaṃ padhānaṃ?** Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ.* **What is foremost?** For the one who puts forth unwavering effort, the body and mind is completely employable – this is foremost. *(How is it employable? It is employable by observing the touch of the breath and requires effort to do so. Mind does not establish in the touch and keeps on going here and there)* ***Katamo payogo?** Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo.* **What is the method?** For the one who puts forth effort, the corruptions are abandoned, applied thought is made peace with – this is method. ***Katamo viseso?** Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti . Ayaṃ viseso.* **What is the speciality?** For the one who puts forth effort, the fetters are abandoned, submerged tendencies are removed – this is the speciality. *Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.* Thus these three dhamma are not the support of a single citta. These three dhamma are not unknown, the mind does not go to distraction, the foremost effort is made manifest, the method is implemented, the speciality is attained. > *Ānāpānassati yassa, paripuṇṇā subhāvitā;* > *Anupubbaṃ paricitā, yathā buddhena desitā;* > *So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti.* ****Ānan ti assāso**, no passāso. Āpānan ti passāso, no assāso. Assāsavasena  upaṭṭhānaṁ sati, passāsavasena upaṭṭhānaṁ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti.** “Āna” means in-breath, not out-breath. “Apāna” means out-breath, not in-breath. Remembering “in-breath” and establishing it there. Remembering “out-breath” and establishing it there. Who breaths in, there is establishing awareness of that, who breaths out, there is establishing awareness of that. ***Paripuṇṇā** ti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena  paripuṇṇā* “Paripuṇṇā” means by giving off without residue, it is fulfilled; by being accompanied by it, it is fulfilled; by being fulfilled it is complete, fulfilled. **How to understand Bhavana?** ***Subhāvitā** ti catasso bhāvanā— tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā, indriyānaṁ*  *ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhe na bhāvanā, āsevanaṭṭhena bhāvanā.*  “Subhāvitā” means the four kinds of developing – **1\. *tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā*:** The development in the sense of equality between those arisen dhammas. Dhammas as in 5 indriyas. anativattana means equality between both states, one is not better than the other. For example, the five faculties should become balanced in the meditation; These 5 indiryas are: saddhā (faith), viriya (effort), sati (mindfulness), samādhi and paññā (wisdom). The samādhi should be equalized with viriya, whereas paññā should be equalized with saddhā. If viriya is stronger than samādhi, uddhacca (restlessness) comes into being. If samādhi is exceeding viriya, one will become lazy and one wants to sleep. Viriya protects from laziness while samādhi protects from uddhacca. Therefore, samādhi and viriya must be equally strong developed and this is called anativattana. Also, the other faculties which are sati, paññā and saddhā should work together and perform their functions equally without exceeding each other. Saddhā and paññā must be equal, if either saddhā or paññā is in excess, then they are not balanced. Samādhi and viriya must be equal. Only sati is never too strong and always necessary. Sati is just the protector, but the other two pairs, samādhi – viriya and saddhā – paññā should be balanced. **2\. The second development is *indriyānaṃ ekarasaṭṭhena bhāvanā:*** Development in the sense of the single function of the controlling faculties. Indriyānaṃ: of controlling faculties; eka rasa: one function. The meaning of indriyānaṃ ekarasaṭṭhena is that the five faculties perform their functions on the same object although each controlling faculty has its own function. **3\. The third development is *tadupagaviriyavāhanaṭṭhena bhāvanā:*** Development in the sense of effectiveness of appropriate effort. Tadupaga: effort; vāhana: effectively carry on; aṭṭhena: in the sense of. By means of viriya, one’s meditation is running with the object. Without viriya, nobody can meditate well. This kind of tadupagaviriya is similar to ātāpī which culminates intoproper effort and proper view. **4\. Then the fourth development is *āsevanaṭṭhena bhāvanā*:** The development in the sense of repetition. The ‘ā’ in āsevana means again and again, repeatedly; sevana means practicing, working. These four developments are called bhāvanā. When there is no equality and no single function of faculties, then the bhāvanā cannot be called perfect bhāvanā. > *Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā*  > *paricitā susamāraddhā.* > > By these four, *bhāvana* is made habit of, object is established, is made basis of practice, thoroughly undertaken. ***Yānīkatā** ti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto*  *vesārajjappatto. Tassa me te dhammā āvajjanapaṭibaddhā honti  ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā.  Tena vuccati – ‘‘yānīkatā’’ti.* **“Yānīkatā”** means wherever he wishes, he attains it completely, strongly, develops self-confidence. Those dhammā are bound with giving attention, bound by desire to accomplish, bound by thoughtful attention, arising of citta and bound by it. Therefore it is said – “yānikatā”. ***Vatthukatāti** yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti.atā”ti.* **“Vatthukatā”** means in whatever thing (object) on which the citta is strongly willed upon, remembrance is well established on that thing (object). Or whatever thing (object) on which remembrance is well established, the mind is willed upon, the citta is strongly willed upon. Therefore it is said – “vatthukatā”. ***Anuṭṭhitāti** vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti.* **“Anuṭṭhitā”** means by whatever thing the citta is directed to, remembrance circles around that. Or by whatever remembrance circles around, the citta is directed to that. Therefore, it is said, “anuṭṭhitā”. ***Paricitāti** pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jin*āti *pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti.* **“Paricitā”** means by taking it up, it is acquired ; by keeping to it, it is acquired; by fulfilling it, it is acquired. He conquers the evil, unwholesome phenomena by taking it up with mindfulness. Therefore it is said – “paricitā”. ***Susamāraddhāti** cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā susamāraddhā.* “**Susamāraddha”** means four kinds of full-undertaking – Undertaking the development in the sense of equality between those arisen dhammas; Undertaking the development in the sense of the single function of the controlling faculties.; Undertaking the development in the sense of effectiveness of appropriate effort; Undertaking appropriate austerities in order to remove defilements in total ***Susamanti atthi** samaṃ, atthi susamaṃ. Katamaṃ samaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. Katamaṃ susamaṃ? Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti.* **“Susama”** means there is evenness, there is regularity. What is even? Those that are born there that are blameless, wholesome, factors of enlightenment – that is even. What is good and equal? That which is the reliance of those dhamma, the cessation, Nibbāna – that is good and equal. Thus this is the evenness and this is the good and equal that is known, seen, understood, realized, contacted by wisdom. The effort is aroused, unshaken; mindfulness is established, unfuddled; body is tranquil, pacified; mind is concentrated, single-pointed. Therefore it is said – “susamāraddhā”. ***Anupubbaṃ paricitāti** dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti.* **“Anupubbaṃ paricitā”** means by long in-breath it was acquired before, will continue to be acquired later; by long out-breath it was acquired before, will continue to be acquired later; by short in-breath it was acquired before, will continue to be acquired later; by short out-breath it was acquired before, will continue to be acquired later… by breathing out, contemplating giving up, it was acquired before, will continue to be acquired later. All the 16-aspects of mindfulness of in&out breaths are mutually acquired, continually acquired. Therefore it is said – “anupubbaparicitā”. ***Yathāti** dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho.* “Yathā” means there are 10 kinds of meaning for ‘as’ – taming of self; calming of self; ending of kilesas in oneself; knowing; comprehending; abandoning; developing; realizing; realizing the truth; establishing in cessation. ***Buddho** ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu*  *sāmaṁ saccāni abhisambujjhi, tattha ca sabbaññutaṁ pāpuṇi, balesu ca*  *vasībhāvaṁ.* **“Buddho”** means he who knows how to remove ‘bhava’, Self-arisen, self teacher, penetrated the truths by himself the previously unheard of phenomena, who came to know the complete truth; removed all sinful actions through strength and removed further becoming. ### Buddhoti kenaṭṭhena buddho? | Pali | English | |---------------------------------------------------------|---------------------------------------------------------------------| | Bujjhitā saccānīti – buddho. | He understood the truths | | Bodhetā pajāyāti – buddho. | He teacher of the people | | Sabbaññutāya buddho. | Due to Full-enlightenment. | | Sabbadassāvitāya buddho. | Due to Complete-vision. | | Anaññaneyyatāya buddho. | Due to Being-unled-by-others. | | Visavitāya buddho. | Due to blossoming. | | Khīṇāsavasaṅkhātena buddho. | Due to destruction of cankers. | | Nirupalepasaṅkhātena buddho. | He is unbesmearedness. | | Ekantavītarāgoti – buddho | He is absolutely devoid of craving. | | Ekantavītadosoti – buddho. | He is absolutely devoid of ill-will. | | Ekantavītamohoti – buddho. | He is absolutely devoid of delusion | | Ekantanikkilesoti – buddho. | He is absolutely without defilements. | | Ekāyanamaggaṃ gatoti – buddho. | He went of the Only guaranteed path | | Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. | He comprehended perfectly the only the supreme full-enlightenment. | | Abuddhivihatattā buddhipaṭilābhā – buddho. | Due to destruction of anti-wisdom and attaining wisdom. | *Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti.* Buddho does not mean a name given by mother, not given by father, not given by brother, not given by sister, not given by friends and colleagues, not given by blood-relations, not given by monks and learned people, not given by gods. This is pertaining to deliverance of the Buddha, of the Blessed One, at the root of the Bodhi-tree – (the deliverance) that was together with the acquiring of omnipotence; (that is) a designation due to realisation – namely – Buddho. Desitāti attadamathattho yathattho yathā buddhena desito, attasamathattho yathattho yathā buddhena desito, attaparinibbāpanattho yathattho yathā buddhena desito…pe… nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito. Soti gahaṭṭho vā hoti pabbajito vā. “Desita” means as it is taught by the Buddha – the meaning of ‘as’ is ‘taming of self’; as it is taught by the Buddha – the meaning of ‘as’ is ‘calming of self’; as it is taught by the Buddha – the meaning of ‘as’ is ‘ending of kilesas in oneself’… as it is taught by the Buddha – the meaning of ‘as’ is ‘establishing of cessation’. Soti gahaṭṭho vā hoti pabbajito vā. – “So iti” means householder or renunciate. Terasame Lokoti Lujjanapalujjanaṭṭhena Loko, Atthato Purimaṃ Ariyasaccadvayaṃ, Idha Pana Dukkhaṃ Ariyasaccaṃ Veditabbaṃ.  Svāyaṃ **Sattaloko Saṅkhāraloko Okāsalokot**i Vibhāgato Sarūpato Ca Heṭṭhā Vuttoyeva.  Tesu Indriyabaddhānaṃ Rūpadhammānaṃ Arūpadhammānaṃ Rūpārūpadhammānañca Santānavasena Vattamānānaṃ Samūho **Sattaloko**, Pathavīpabbatādibhedo **Okāsaloko**, Ubhayepi Khandhā **Saṅkhāraloko.** [(BAHUJANAHITASUTTAVAṆṆANĀ)](https://satima.net/3-tikanipato-5/) Apica Khandhalokādivasena Ca Anekavidho Loko. Yathāha:- Lokoti khandhaloko dhātuloko āyatanaloko vipattibhavaloko  vipattisambhavaloko sampattibhavaloko sampattisambhavaloko, eko loko sabbe sattā āhāraṭṭhitikā, dve lokā nāmañca rūpañca, tayo lokā tisso vedanā, cattāro lokā cattāro āhārā, pañca lokā pañcupādānakkhandhā, cha lokā cha ajjhattikāni āyatanāni, satta lokā satta viññāṇaṭṭhitiyo, aṭṭha lokā aṭṭha lokadhammā (lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.), nava lokā nava sattāvāsā, dasa lokā dasāyatanāni dvādasa lokā dvādasāyatanāni, aṭṭhārasa lokā aṭṭhārasa dhātuyo”ti. Refer to lokas [here](https://84000.org/tipitaka/atthapali/read_rm.php?B=27&A=9118) For 18 dhatu’s refer [here](https://suttacentral.net/mn115/en/sujato?) “Loko” means the world of aggregates, the world of elemental quality, the world of sense bases, the unfortunate world becoming, the unfortunate world birth, the higher world becoming, the fortunate world becoming, the fortunate world birth. First world – all being depend on food, second is name and form; third is three kind of feelings; fourth is four kind of food; fifth is five grasping aggregates; sixth is internal world of senses; seventh is seven states of existence; eighth is eight kind of worldly deeds; ninth is nine states of existence; tenth is ten world of senses; twelfth is twelve world of senses; eighteenth is eighteen elemental quality Imissā gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso **apāyabhūmi** nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti **kāmasugatibhūmi** sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena **kāmāvacarabhūmi** nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca **paṭhamajjhānabhūmi** idaṃ agginā pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca **dutiyajjhānabhūmi** idaṃ āpena pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca **tatiyajjhānabhūmi** idaṃ vātena pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca **catutthajjhānabhūmiceti** rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti suddhāvāsabhūmi pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti **arūpabhūmi**. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. Tiracchānaṃ pettivisayo asurakāyoti imesaṃ visuṃ bhūmi nāma natthi, manussabhūmiyaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho cātumahārājikabhūmi. Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ tāvatiṃsānaṃ bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ yāmānaṃ bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanāni honti, tenetaṃ vuccati. For more details, [click here](https://www.tipitaka.org/romn/cscd/e1102n.nrf2.xml) ***Pabhāsetīti** attadamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.* *Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.* **“Pabāseti”** means the perfect comprehension in the sense as in taming of one’s self. He casts light on, shines, illuminates this world. The perfect comprehension as in the sense of calming one’s self. He casts light on, shines, illuminates this world. Perfect comprehension as in the sense of ending kilesas in oneself. He casts light on, shines, illuminates this world… Perfect comprehension as in the sense of establishing in cessation. He casts light on, shines, illuminates this world. *Abbhā muttova candimāti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā vippamutto bhāsate ca tapate ca virocate ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti.* **“Abbhā muttova candimā”** – as the clouds, so the defilements. As the moon, so the Noble Ones. As the moon-god, so the bhikkhu. As the moon is released from clouds, released from frost, released from smoke and dust, released from eclipse – well-released it shines and glows and gleams, in the same way the bhikkhu well-released from all defilements shines and glows and gleams. Therefore it is said – “abbhā muttova candimā”. *Imāni terasa vodāne ñāṇāni.* These are the thirteen knowledges of cleansing. **Vodānañāṇaniddeso catuttho. – Explanation of the thirteen knowledges of cleansing – The fourth.** ## 5.  Satokāriñāṇaniddeso Katamāni bāttiṃsa satokārissa ñāṇāni? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti,  dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;  rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti,  rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;  ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati,  ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati,  ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.  ‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati,  ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati,  ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.  ‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati,  ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;  ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati,  ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;  ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati,  ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;  ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati,  ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.  ‘Aniccānupassī assasissāmī’ti sikkhati,  ‘aniccānupassī passasissāmī’ti sikkhati;  ‘virāgānupassī assasissāmī’ti sikkhati,  ‘virāgānupassī passasissāmī’ti sikkhati;  ‘nirodhānupassī assasissāmī’ti sikkhati,  ‘nirodhānupassī passasissāmī’ti sikkhati;  ‘paṭinissaggānupassī assasissāmī’ti sikkhati,  ‘paṭinissaggānupassī passasissāmī’ti sikkhati. > *{Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati – each term is explained below. }* ***Idhāti** imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ [brahmacariye](https://suttacentral.net/sn45.20/en/sujato), imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti.* “Idhā” means in this view, in this patience, in this taste, in this adoption, in this Teaching, in this discipline, in this discipline-of-teaching, in this discourse, in this [brahmachariya](https://suttacentral.net/sn45.20/en/sujato), in this Teacher’s Dispensation. Therefore it is said – “idha”. ***Bhikkhūti** puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo.* “Bhikkhū” means a virtuous-ordinary person or a trainee monk or an noble person of unshakeable nature. ***Araññanti** nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ* “Arañña” means – after one gets out, all that is beyond the gate-post of the city is forest(arañña). ***Rukkhamūlanti** yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo vā paṇṇasantharo vā palālasantharo vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti.* “Rukkhamūla” means the place where the bhikkhu prepares seating of cot or chair or cushion or jute-mat or skin-hide or grass-spreading or leaf-spreading or straw-spreading is present; that place where the monk does walking(meditation) or standing (meditation) or sitting or lies down preparing his bed in the same place. ***Suññanti** kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā.* “Suñña” means any place that is not crowded either householders or renounced ones. ***Agāranti** vihāro aḍḍhayogo pāsādo hammiyaṃ guhā.* “Agāra” means a monastery, a wide roofed house, castle, multi-storied house, cave. ***Ujuṃ kāyaṃ** paṇidhāyāti ujuko hoti kāyo ṭhito supaṇihito.* “Ujuṃ kāyaṃ paṇidhāyā” means the body is straight, stays up, good posture. ***Parimukhaṃ** satiṃ upaṭṭhapetvāti. Parīti pariggahaṭṭho.* *Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho.* *Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.* Parimukhaṃ satiṃ upaṭṭhapetvā” – “Parī” in the sense of taking up (holding or grasping). “Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of remembering and establishing there. Therefore it is said, “parimukhaṃ satiṃ upaṭṭhapetvā”. *Satova assasati, sato passasatīti bāttiṃsāya ākārehi sato kārī hoti.* *Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.* *Tāya satiyā tena ñāṇena sato kārī hoti.* *Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.* *Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.* *Tāya satiyā tena ñāṇena sato kārī hoti.* *Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.* “Satova assasati, sato passasati” – by the 32 ways, he is aware of mindful. Mindfulness is established while being aware of the citta’s oneness and non-distraction knowing and remembering to establish there in long inhalation . By that remembrance, by that knowledge, he is mindful. Mindfulness is established while being aware of the citta’s oneness and non-distraction knowing and remembering to establish there in long exhalation. By that remembrance, by that knowledge, he is mindful. Mindfulness is established while being aware of the citta’s oneness and non-distraction knowing and remembering to establish there in short inhalation. By that remembrance, by that knowledge, he is mindful. Mindfulness is established while being aware of the citta’s oneness and non-distraction knowing and remembering to establish there in short exhalation. By that remembrance, by that knowledge, he is mindful….. Mindfulness is established while being aware of the citta’s oneness and non-distraction knowing and remembering to establish there in forsaking. By that remembrance, by that knowledge, he is mindful > [!NOTE] **What is pajanana?** > *Yā paññā pajānanā vicayo pavicayo dhammavicayo,* > That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, > *sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,*  > discernment, discrimination, differentiation, > *paṇḍiccaṁ kosallaṁ nepuññaṁvebhabyā cintā upaparikkhā,*  > erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration, > *bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,*  > breadth, intelligence, guidance, insight, full awareness, examination, > *paññā Paññindriyaṁ Paññābalaṁ,*  > wisdom, the Faculty of Wisdom, the Strength of Wisdom* > paññāsatthaṁ paññāpāsādo paññā-āloko* > the sword of wisdom, height of wisdom, light of wisdom, > paññā-obhāso paññāpajjoto paññāratanaṁ, > lustre of wisdom, flame of wisdom, treasure of wisdom, > *amoho dhammavicayo Sammādiṭṭhi:* > non-delusion, investigation of (the nature of) things, Proper View: ^0751d2 ### Paṭhamacatukkaniddeso Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. How does he know that, “I am breathing in long”, while breathing in? (How does he know that,) “I am breathing out long”, while breathing out ? 1) He breathes in a long in-breath which has path of condition that is deemed long; 2) he breathes out a long out-breath which has path of condition that is deemed long; 3) he merely breathes in and merely breathes out long in and out breaths that due to path of condition that is deemed long 4) A willingness arises while breathing in and breathing out long in and out breaths that are deemed long. Due to the willingness, he breathes in a long breath that is more subtle than that. 5) Due to the willingness, he breathes out a long breath that is more subtle than that. 6) Due to the willingness, he breathes in and breathes out long breaths that are more subtle than that. 7) Gladness arises, as he breathes in and breathes out long breaths that are more subtle than that, through the willingness. Due to the gladness, he breathes in a long breath that is more subtle than that. 8) Due to the gladness, he breathes out a long breath that is more subtle than that. 9) Due to the gladness, he breathes in and breathes out long breaths that are more subtle than that. The mind subsides from the long in and out breaths and equanimity or balance is established – as he breathes in and breathes out long breaths that are more subtle than that, through gladness. By these 9 ways the long in and out breaths are ‘body’. The establishing is sati. The contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the ‘establishing of sati’ in mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘body’. Therefore it is said as, **“kāye kāyānupassanāsatipaṭṭhānabhāvanā”** . ### **Anupassatī** ti kathaṁ taṁ kāyaṁ anupassati?  | <div style="width:20em">Pali</div> | <div style="width:25em">English</div> | | -------------------------------------------- | -------------------------------------------------------------------------- | | Aniccato anupassati, no niccato. | He contemplates as arising and passing – **not non** arising and passing | | Dukkhato anupassati, no sukhato. | He contemplates as unpleasant – not as pleasant. | | Anattato anupassati, no attato. | He contemplates as no personality – not as person | | Nibbindati, no nandati. | Is disillusioned and not enjoyable or celebrating | | Virajjati, no rajjati. | is disliked and not liked | | Nirodheti, no samudeti. | is eradicating and not bringing together | | Paṭinissajjati, no ādiyati. | Non attaching instead of attaching | | Aniccato anupassanto niccasaññaṁ pajahati. | Contemplating “arising and passing” removes non arising and passing | | Dukkhato anupassanto sukhasaññaṁ pajahati | Contemplating unpleasant removes pleasant | | Anattato anupassanto attasaññaṁ pajahati. | Contemplating “no person” removes “person” view | | Nibbindanto nandiṁ pajahati. | Disillusion removes enjoyment | | Virajjanto rāgaṁ pajahati. | Dispassion removes liking or rāga | | Nirodhento samudayaṁ pajahati. | Eradicating removes arising to bring together | | Paṭinissajjanto ādānaṁ pajahati | Detachment removes attachment | ^anupassana Evaṁ taṁ kāyaṁ anupassati. > [!TIP] What is Bhavana? > *Bhāvanāti catasso bhāvanā –* > *tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā,* > *indriyānaṃ ekarasaṭṭhena bhāvanā,* > *tadupagavīriyavāhanaṭṭhena bhāvanā,* > *āsevanaṭṭhena bhāvanā.*  ^1a1b4b “Bhāvanā” means the four (kinds of) developing – there, **The first development is: *Tattha jātānaṃ* *dhammānaṃ anativattanaṭṭhena bhāvanā:*** *The development in the sense of equality between those arisen dhammas.* Explanation: Ativattana means that one state is more or superior to the other state, so anativattana means equality between both states, one is not better than the other. For example, the five faculties should become balanced in the meditation; there should be equality between them. The five faculties are saddhā (faith), viriya (effort), sati (remembrance), samādhi (same state) and paññā (wisdom). The samādhi should be equalized with viriya, whereas paññā should be equalized with saddhā. If viriya is stronger than samādhi, uddhacca (restlessness) comes into being. If samādhi is exceeding viriya, one will become lazy and one wants to sleep. Viriya protects from laziness while samādhi protects from uddhacca. Therefore, samādhi and viriya must be equally strong developed and this is called ***anativattana***. Also, the other faculties which are sati, paññā and saddhā should work together and perform their functions equally without exceeding each other. Saddhā and paññā must be equal, if either saddhā or paññā is in excess, then they are not balanced. Samādhi and viriya must be equal. Only sati is never too strong, and always necessary. Sati is just the protector, but the other two pairs, samādhi – viriya and saddhā – paññā should be balanced. **The second development is *indriyānaṃ ekarasaṭṭhena bhāvanā:*** Development in the sense of the single function of the controlling faculties. Indriyānaṃ: of controlling faculties; eka rasa: one function. The meaning of indriyānaṃ ekarasaṭṭhena is that the five faculties perform their functions on the same object although each controlling faculty has its own function. **The third development is *tadupagaviriyavāhanaṭṭhena bhāvanā:*** Development in the sense of effectiveness of appropriate effort. Tadupaga: effort; vāhana: vehicle; aṭṭhena: in the sense of. By means of viriya, one’s meditation is running with the object. Without viriya, nobody can meditate well. This kind of tadupagaviriya is similar to ātāpī as is used in the sentence “ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ” in the Mahāsatipaṭṭhāna sutta. This ātāpī means the kind of effort that can burn the mental defilements. Sampajāna means comprehension while sati means remembrance. ** Then the fourth development is āsevanaṭṭhena bhāvanā:** The development in the sense of repetition. The ‘ā’ in āsevana means again and again, repeatedly; sevana means practicing, working. These four developments are called bhāvanā. When there is no equality and no single function of faculties, then the bhāvanā cannot be called perfect bhāvanā. ([source: Yuganddhakathā book by Sayadaw Dr. Nandamālābhivaṃsa](https://media.thitsarparamisociety.com/mp3/2021/DrNandamalabhivamsa/Ebook/Yuganaddhakath%C4%81.pdf) *Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.* While being aware of the mind’s oneness and non-distractedness in terms of the long in and out breaths – Feelings arise, that are known; known, they are present; known, they go to disappearance. Perceptions arise; known, they are present; known, they go to disappearance. Thoughts arise; known, they are present; known, they go to disappearance. *Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. Evaṃ vedanāya uppādo vidito hoti.* How do the feelings arise, known; known, how are they present; known, how do they go to disappearance? “From the arising of ignorance, feelings arises” – in the sense of the arising of the condition, the arising of feeling is known. “From the arising of craving, feeling arises”… “From the arising of deeds, feelings arises”… “From the arising of contact, feeling arises” – in the sense of the arising of the condition, the arising of the feeling is known. Seeing the characteristic nature of origination, the arising of feeling is known. Thus the arising of feeling is known. *Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti?* *Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti.* *Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti.* *Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti.* *Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.* How is the establishment of feeling known? While paying attention as “anicca”, the presence of diminishing or receding is known. While paying attention as “dukkha”, the presence of fearsomeness is known. While paying attention as “anatta”, the presence of emptiness is known. Thus the presence of feeling is known. *Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti.* *Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.* How is the cessation of feeling known? “From the ceasing of ignorance, feeling ceases” – in the sense of the ceasing of the condition, the ceasing of feeling is known. “From the ceasing of craving, feeling ceases”… “From the ceasing of deeds, feeling ceases”… “From the ceasing of contact, feeling ceases” – in the sense of the ceasing of the condition, the ceasing of the feeling is known. Seeing the characteristic nature of disappearance, the ceasing of feeling is known. Thus the ceasing of feeling is known. This is how one sees arising, establishing and cessation. Kathaṁ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ  gacchanti?  Kathaṁ saññāya uppādo vidito hoti?  Avijjāsamudayā saññāsamudayoti— paccayasamudayaṭṭhe na saññāya uppādo  vidito hoti. Taṇhāsamudayā saññāsamudayoti …pe… kammasamudayā  saññāsamudayoti …pe… phassasamudayā saññāsamudayoti—  paccayasamudayaṭṭhe na saññāya uppādo vidito hoti. Nibbattilakkhaṇaṁ passatopi saññāya uppādo vidito hoti. Evaṁ saññāya uppādo vidito hoti. How do the perceptions arise, known; how is their presence known, how do they go to disappearance? “From the arising of ignorance, perception arises” – in the sense of the arising of the condition, the arising of perception is known. “From the arising of craving, perception arises”… “From the arising of deeds, perception arises”… “From the arising of contact, perception arises” – in the sense of the arising of the condition, the arising of the perception is known. Seeing the characteristic nature of origination, the arising of perception is known. Thus the arising of perception is known. ### Anicca, Dukkha and Anatta Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti. How is the presence of perception known? While paying attention as “anicca”, the presence of diminishing or receding is known. While paying attention as “dukkha”, the presence of fearsomeness is known. While paying attention as “anatta”, the presence of emptiness is known. Thus the presence of perception is known. Kathaṃ saññāya atthaṅgamo vidito hoti? Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. How is the disappearance of perception known? “From the ceasing of ignorance, perception ceases” – in the sense of the ceasing of the condition, the ceasing of perception is known. “From the ceasing of craving, perception ceases”… “From the ceasing of deeds, perception ceases”… “From the ceasing of contact, perception ceases” – in the sense of the ceasing of the condition, the ceasing of the perception is known. Seeing the characteristic nature of disappearance, the ceasing of perception is known. Thus the ceasing of perception is known. In this way, arising, establishing and cessation of perception is known. Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. Evaṃ vitakkānaṃ uppādo vidito hoti. How do the thoughts arise, known; how are they established; know, how do they go to disappearance? “From the arising of ignorance, thought arises” – in the sense of the arising of the condition, the arising of thought is known. “From the arising of craving, thought arises”… “From the arising of deeds, thought arises”… “From the arising of contact, thought arises” – in the sense of the arising of the condition, the arising of the thought is known. Seeing the characteristic nature of origination, the arising of thought is known. Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti. **How is the establishment of thoughts known?** While paying attention as “anicca”, the presence of diminishing is known. While paying attention as “dukkha”, the presence of fearsomeness is known. While paying attention as “anatta”, the presence of emptiness is known. Thus the establishing of thoughts is known. Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. **How is the disappearance of thoughts known?** “From the ceasing of ignorance, perception ceases” – in the sense of the ceasing of the condition, the ceasing of perception is known. “From the ceasing of craving, perception ceases”… “From the ceasing of deeds, perception ceases”… “From the ceasing of contact, perception ceases” – in the sense of the ceasing of the condition, the ceasing of the perception is known. Seeing the characteristic nature of disappearance, the ceasing of thoughts is known. Thus the ceasing of thoughts is known. In this way, arising, establishing and cessation of thoughts is known. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, ***gocarañca*** pajānāti, samatthañca paṭivijjhati. He integrates the 5 senses while being aware of the oneness and non-distraction of the mind in terms of the long in and out breaths; he knows the domain; he establishes samatha; …he integrates the path; integrates the dhamma; knows the domain; gets to understand evenness or consistency (even-keeled). Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, paggahaṭṭhena vīriyindriyaṃ samodhāneti, upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, avikkhepaṭṭhena samādhindriyaṃ samodhāneti, dassanaṭṭhena paññindriyaṃ samodhāneti. Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti. **“Indriyāni samodhāneti”** – how does one integrate the senses? In the sense of resoluteness, one integrates faith, saddhindriya. In the sense of exertion, one integrates effort, vīriyindriya. In the sense of attentiveness, one integrates remembrance, satindriya. In the sense of undistratedness, one integrates samadhi, samādhindriya. In the sense of seeing as it is, one integrates wisdom, paññindriya. A person integrates these senses in these objects. Therefore it is said, ‘indriyāni samodhāneti’. Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. **“Gocarañca pajānāti”** – whatever is his support, that is his gocara, range. Whatever is his gocara, range – that is his support. In Pāḷi, *gocara* and *ārammaṇa* are synonymous terms in some contexts. In other situations, they are different things. In the Samyutta Nikāya, it says, “nanavisayānaṃ nanagocarānaṃ indriyānām”, here gocara is explained by ārammaṇa. Visaya means the sense field. So, gocara is similar to ārammaṇa. Gocara is formed by go+cara. **Go** is cow, cara is manure, so it is a meadow or field. As the cow goes in search of manure or food, so the senses go in search of food or sense objects. When the objects come to senses, they go in connecting them and taking as “food” or “cara”. Pajānātīti puggalo. Pajānanā paññā. – “Pajānāti” – (refers to) the person. Knowing, pajānana is paññā, wisdom. > [!Quote] What is Samatha? (in [[Anapanassatikatha]], [link](https://spiritualessence.in/2022/04/17/practice_anapanassati/)) > _**Saman** ti **==ārammaṇassa==** **==upaṭṭhānaṁ==** (1) samaṁ, cittassa **==avikkhepo==** (2) samaṁ, cittassa **==adhiṭṭhānaṁ==** (3) samaṁ, cittassa **==vodānaṁ==** (4) samaṁ. **Attho** ti anavajjaṭṭho niklesaṭṭho vodānaṭṭho paramaṭṭho._ > > --- > _**Samaṁ**_ / _**Saman**_ means equal or equanimity > _**ārammaṇassa**_ – Object that is coming to the mind sense door > _**upaṭṭhānaṁ**_ – Establishing > Which means, by **==establishing equanimity in object being sensed==** (1) > > **_Citta_** - “awareness of object / phenomena / experiencer of emotions, thoughts, feelings” > **_avikkhepo_** – **==undistractedness==** (2) > **_adhiṭṭhānaṁ_** – resolute / commitment / determination – **==standing firm==** (3) > **_vodānaṁ_** – **==purification==** / refinement (4) > > **_Attho_** – refers to “meaning”or “purpose” > _anavajjaṭṭho_ – faultless  > _niklesaṭṭho_ – defilement less > _vodānaṭṭho_ – pure > _paramaṭṭho_ – ultimate > > **Thus, _samatha_ (_Sama_ + _Attho_) would mean – ==being equanimous without any fault, defilement, pure and ultimate at all times and that is the purpose==** ^quote-samatha **Paṭivijjhatī** ti ārammaṇassa upaṭṭhānaṭṭhaṁ paṭivijjhati, cittassa avikkhepaṭṭhaṁ paṭivijjhati, cittassa dhiṭṭhānaṭṭhaṁ paṭivijjhati, cittassa vodānaṭṭhaṁ paṭivijjhati.  Tena vuccati— “samatthañca paṭivijjhatī”ti. **“Paṭivijjhati”** means one comprehends in terms of attending to the object; one comprehends in terms of undistractedness of mind; one comprehends in terms of resoluteness of the mind; one comprehends in terms of purification of the mind. Therefore it is said, ‘samatthañca paṭivijjhati’. **Balāni samodhānetī** ti kathaṁ balāni samodhāneti? Assaddhiye akampiyaṭṭhena saddhābalaṁ samodhāneti, kosajje akampiyaṭṭhena vīriyabalaṁ samodhāneti,  pamāde akampiyaṭṭhena satibalaṁ samodhāneti, uddhacce akampiyaṭṭhena  samādhibalaṁ samodhāneti, avijjāya akampiyaṭṭhena paññābalaṁ samodhāneti.  Ayaṁ puggalo imāni balāni imasmiṁ ārammaṇe samodhāneti. Tena vuccati— balāni samodhānetīti. Gocarañca pajānātīti …pe… tena vuccati— “samatthañca paṭivijjhatī”ti. **“Balāni samodhāneti”** – how does one integrate the strengths, bala? One integrates strength of faith, saddhābala in the sense of not being swayed by non-faith. One integrates strength of effort, vīriyabala, in the sense of not being swayed by laziness. One integrates strength of mindfulness, satibala, in the sense of not being swayed by heedlessness. One integrates strength of samadhi, samādhibala, in the sense of not being swayed by restlessness. One integrates strength of wisdom, paññābala, in the sense of not being swayed by ignorance. A person integrates these strengths in these objects. Therefore, it is said, ‘balāni samodhāneti’. **Bojjhaṅge samodhānetī** ti kathaṁ bojjhaṅge samodhāneti? Upaṭṭhānaṭṭhena satisambojjhaṅgaṁ samodhāneti, pavicayaṭṭhena dhammavicayasambojjhaṅgaṁ samodhāneti, paggahaṭṭhena vīriyasambojjhaṅgaṁ samodhāneti,  pharaṇaṭṭhena pītisambojjhaṅgaṁ samodhāneti, upasamaṭṭhena passaddhisambojjhaṅ gaṁ samodhāneti, avikkhepaṭṭhena samādhisambojjhaṅgaṁ samodhāneti,  paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṁ samodhāneti.  Ayaṁ puggalo ime bojjhaṅge imasmiṁ ārammaṇe samodhāneti.  Tena vuccati— “bojjhaṅge samodhānetī”ti.  Gocarañca pajānātīti …pe… tena vuccati— “samatthañca paṭivijjhatī”ti. **“Bojjhaṅge samodhāneti”** – how does one integrate the factors of awakening, bojjhaṅga? One integrates the mindfulness factor of enlightenment in the sense of attentiveness. One integrates analysis-of-phenomena factor of enlightenment in the sense of investigation. One integrates the effort factor of enlightenment in the sense of exertion. One integrates the joy factor of enlightenment in the sense of permeating. One integrates the tranquility factor of enlightenment in the sense of quietude. One integrates the concentration factor of enlightenment in the sense of non-distraction. One integrates the equanimity factor of enlightenment in the sense of judging or reflection. A person integrates these factors of enlightenment in these objects. Therefore it is said, ‘bojjhaṅge samodhāneti’. **Maggaṁ samodhānetī** ti kathaṁ maggaṁ samodhāneti?  Dassanaṭṭhena sammādiṭṭhiṁ samodhāneti,  abhiniropanaṭṭhena sammāsaṅkappaṁ samodhāneti,  pariggahaṭṭhena sammāvācaṁ samodhāneti,  samuṭṭhānaṭṭhena sammākammantaṁ samodhāneti,  vodānaṭṭhena sammāājīvaṁ samodhāneti,  paggahaṭṭhena sammāvāyāmaṁ samodhāneti,  upaṭṭhānaṭṭhena sammāsatiṁ samodhāneti,  avikkhepaṭṭhena sammāsamādhiṁ samodhāneti.  Ayaṁ puggalo imaṁ maggaṁ imasmiṁ ārammaṇe samodhāneti.  Tena vuccati— “maggaṁ samodhānetī”ti.  Gocarañca pajānātīti …pe… tena vuccati— “samatthañca paṭivijjhatī”ti. **“Maggaṃ samodhāneti”** – how does one integrate the path, magga? One integrates proper view, sammādiṭṭhi in the sense of visualising. One integrates proper resolve, sammāsaṅkappa in the sense of aiming, resolving. One integrates proper speech in terms of adopting(it). One integrates proper action, sammākammanta in the sense of bringing it about, making it happen. One integrates proper livelihood, sammā ājīva in the sense of purifying(it). One integrates proper effort, sammā vāyāma, in the sense of exerting. One integrates proper mindfulness, sammā sati, in the sense of attentiveness. One integrates proper same state, sammā samādhi, in the sense of undistractedness. A person integrates this path in these objects. Therefore it is said, ‘maggaṃ samodhāneti’. **Dhamme samodhānetī** ti – kathaṁ dhamme samodhāneti?  Ādhipateyyaṭṭhena indriyāni samodhāneti,  akampiyaṭṭhena balāni samodhāneti,  niyyānaṭṭhena bojjhaṅge samodhāneti,  hetuṭṭhena maggaṁ samodhāneti,  upaṭṭhānaṭṭhena satipaṭṭhānaṁ  samodhāneti, padahanaṭṭhena sammappadhānaṁ samodhāneti,  ijjhanaṭṭhena iddhipādaṁ samodhāneti tathaṭṭhena saccaṁ samodhāneti,  avikkhepaṭṭhena samathaṁ samodhāneti,  anupassanaṭṭhena vipassanaṁ samodhāneti,  ekarasaṭṭhena samathavipassanaṁ samodhāneti,  anativattanaṭṭhena yuganaddhaṁ samodhāneti,  saṁvaraṭṭhena sīlavisuddhiṁ samodhāneti,  avikkhepaṭṭhena cittavisuddhiṁ samodhāneti,  dassanaṭṭhena diṭṭhivisuddhiṁ samodhāneti,  vimuttaṭṭhena vimokkhaṁ samodhāneti,  paṭivedhaṭṭhena vijjaṁ samodhāneti,  pariccāgaṭṭhena vimuttiṁ samodhāneti,  samucchedaṭṭhena khaye ñāṇaṁ samodhāneti,  paṭippassaddhaṭṭhena anuppāde ñāṇaṁ samodhāneti,  chandaṁ mūlaṭṭhena samodhāneti,  manasikāraṁ samuṭṭhānaṭṭhena samodhāneti,  phassaṁ samodhānaṭṭhena samodhāneti,  vedanaṁ samosaraṇaṭṭhena samodhāneti,  samādhiṁ pamukhaṭṭhena samodhāneti,  satiṁ ādhipateyyaṭṭhena samodhāneti,  paññaṁ taduttaraṭṭhena samodhāneti,  vimuttiṁ sāraṭṭhena samodhāneti,  amatogadhaṁ nibbānaṁ pariyosānaṭṭhena samodhāneti.  Ayaṁ puggalo ime dhamme imasmiṁ ārammaṇe samodhāneti.  Tena vuccati— “dhamme samodhānetī”ti. **Gocarañca pajānātī** ti yaṁ tassa ārammaṇaṁ, taṁ tassa gocaraṁ. Yaṁ tassa gocaraṁ, taṁ tassa ārammaṇaṁ **pajānātī** ti puggalo. Pajānanā paññā.  **Saman** ti ārammaṇassa upaṭṭhānaṁ samaṁ, cittassa avikkhepo samaṁ, cittassa adhiṭṭhānaṁ samaṁ, cittassa vodānaṁ samaṁ.  **Attho** ti anavajjaṭṭho niklesaṭṭho vodānaṭṭho paramaṭṭho. **** **Paṭivijjhatī** – ti ārammaṇassa upaṭṭhānaṭṭhaṁ paṭivijjhati, cittassa avikkhepaṭṭhaṁ paṭivijjhati , cittassa adhiṭṭhānaṭṭhaṁ paṭivijjhati, cittassa vodānaṭṭhaṁ paṭivijjhati.  Tena vuccati— “samatthañca paṭivijjhatī”ti **“Dhamme samodhāneti”** – How does one integrate the dhamma? One integrates the faculties in the sense of dominating, lording over. One integrates the strengths in the sense of being unswayed. One integrates the factors of awakening in the sense of leading forth. One integrates the path in the sense of it being the root-cause. One integrates framework of remembrance, satipaṭṭhāna in the sense of attentiveness. One integrates the proper exertions, sammappadhāna, in the sense of striving. One integrates the basis of success, iddhipāda in the sense of being successful. One integrates the Truths, sacca, in the sense of being truthful, realistic. One integrates samatha-practise, samatha, in the sense of being undistracted. One integrates insight-practise, vipassanā, in the sense of contemplating. One integrates samathavipassanā, in the sense of equalness (of performance). One integrates unitedness, in-tandem-ness, yuganaddha, in the sense of not over-running the other. One integrates morality-purification in the sense of restraint. One integrates mental-purification in the sense of non-distractedness. One integrates view-purification in the sense of seeing. One integrates release, vimokkha, in the sense of releasing. One integrates knowledge in the sense of realising. One integrates deliverance, vimutti, in the sense of abandoning. One integrates khaye-ñāṇa, in the sense of reducing or exhausting. One integrates anuppāde-ñāṇa, in the sense of non arising. One integrates wish, chanda, in the sense of it being the root cause. One integrates attention, manasikāra, in the sense of causing, originating. One integrates contact, phassa, in the sense of collocating. One integrates sensation, vedanā in the sense of con-joining. One integrates concentration, samādhi, in the sense of it being the foremost. One integrates mindfulness, in the sense of it being dominant, the lord. One integrates wisdom, paññā, in the sense of it being higher than. One integrates deliverance, vimutti, in the sense of it being the essence. One integrates the Nibbāna steeped in deathlessness, in the sense of it being the end. A person integrates these phenomena in these objects. Therefore it is said, ‘dhamme samodhāneti’. **“Gocarañca pajānāti”** means – that which is his object, that is his sphere. That which is his sphere, that is his object. **“Pajānāti”** refers to the person; the knowing is wisdom. **“Sama”** means the establishing of the object is uniform, steady; the non-distraction of the mind is uniform, steady; the resolve of the mind is uniform, steady; the purification of the mind is uniform, steady. **“Attho”** is in the sense of blamelessness, non-defiledness, purification, excellence. **“Paṭivijjhati”** means he fathoms the import of establishment of the object; he fathoms the import of the non-distractedness of the mind; he fathoms the import of the resolving of the mind; he fathoms the import of the purification of the mind. Therefore it is said, **“Samatthañca paṭivijjhati”.** Kathaṁ rassaṁ assasanto “rassaṁ assasāmī”ti pajānāti,  rassaṁ passasanto “rassaṁ passasāmī”ti pajānāti?  Rassaṁ assāsaṁ ittarasaṅkhāte assasati,  rassaṁ passāsaṁ ittarasaṅkhāte passasati,  rassaṁ assāsapassāsaṁ ittarasaṅkhāte assasatipi passasatipi.  Rassaṁ assāsapassāsaṁ ittarasaṅkhāte assasatopi passasatopi chando uppajjati.  Chandavasena tato sukhumataraṁ rassaṁ assāsaṁ ittarasaṅkhāte assasati.  Chandavasena tato sukhumataraṁ rassaṁ passāsaṁ ittarasaṅkhāte passasati.  Chandavasena tato sukhumataraṁ rassaṁ assāsapassāsaṁ ittarasaṅkhāte  assasatipi passasatipi.  Chandavasena tato sukhumataraṁ rassaṁ assāsapassāsaṁ ittarasaṅkhāte  assasatopi passasatopi pāmojjaṁ uppajjati.  Pāmojjavasena tato sukhumataraṁ rassaṁ assāsaṁ ittarasaṅkhāte assasati,  pāmojjavasena tato sukhumataraṁ rassaṁ passāsaṁ ittarasaṅkhāte passasati,  pāmojjavasena tato sukhumataraṁ rassaṁ assāsapassāsaṁ ittarasaṅkhāte  assasatipi passasatipi.  Pāmojjavasena tato sukhumataraṁ rassaṁ assāsapassāsaṁ ittarasaṅkhāte  assasatopi passasatopi rassā assāsapassāsā cittaṁ vivattati, upekkhā saṇṭhāti.  Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṁ sati anupassanā ñāṇaṁ. Kāyo upaṭṭhānaṁ, no sati; sati upaṭṭhānañceva sati ca.  Tāya satiyā tena ñāṇena taṁ kāyaṁ anupassati.  Tena vuccati— “kāye kāyānupassanāsatipaṭṭhānabhāvanā”ti. How does he know that, “I am breathing in short”, while breathing in? (How does he know that,) “I am breathing out short”, while breathing out? He breathes in a short in-breath that is deemed short; he breathes out a short out-breath that is deemed short; he merely breathes in and merely breathes out short in and out breaths that are deemed short. The mind subsides from the short in and out breaths and equanimity (or balance) is established – as he breathes in and breathes out short breaths that are more subtle than that, through gladness. By these 9 ways the short in and out breaths are ‘body’. The establishing is mindfulness. The contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the ‘establishing of awareness’ in mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘body’. Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. **Anupassatī** ti kathaṁ taṁ kāyaṁ anupassati …pe… evaṁ taṁ kāyaṁ anupassati.  **Bhāvanā** ti catasso bhāvanā …pe… āsevanaṭṭhena bhāvanā.  Rassaṁ assāsapassāsavasena cittassa ekaggataṁ avikkhepaṁ pajānato viditā  vedanā uppajjanti …pe… rassaṁ assāsapassāsavasena cittassa ekaggataṁ avikkhepaṁ pajānanto indriyāni samodhāneti …pe… tena vuccati— “samatthañca paṭivijjhatī”ti.  **“Anupassatī**” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. **“Bhāvanā”** means the four (kinds of) developing… … developing in terms of practicing. While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in and out breaths – sensations arise, that are known… While being aware of the mind’s single-pointedness and non-distraction in terms of the short in and out breaths, he integrates the faculties… …Therefore it is said, “**samatthañca paṭivijjhatī”.** ### What is Kaya? ^what-is-kaya Kathaṁ “sabbakāyapaṭisaṁvedī assasissāmī”ti sikkhati,  “sabbakāyapaṭisaṁvedī passasissāmī”ti sikkhati?  **Kāyo** ti dve kāyā— nāmakāyo ca rūpakāyo ca.  **Katamo nāmakāyo?**  Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca,  ye ca vuccanti cittasaṅkhārā— ayaṁ nāmakāyo.  **Katamo rūpakāyo?**  Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā— ayaṁ rūpakāyo. --- How does he train as, “I will breathe in experiencing the whole body”; how does he train as, “I will breathe out experiencing the whole body”. (sabbakāyapaṭisaṃvedī) **“Kāyo”** means two kinds of body (kāya) – mental body and material body. **What is the mental body?** Feelings, perception, intention, contact, attention – it is the mind and the mental body – these are what are called the intentional mental actions – this is mental body. **What is the material body?** The four great essentials, the derived materiality of the four great essentials, in-breath, out-breath, spot of anchorage of the sign – these are what are called the bodily intentional actions – this is the material body. --- Kathaṁ te kāyā paṭividitā honti?  Dīghaṁ assāsavasena cittassa ekaggataṁ avikkhepaṁ pajānato sati upaṭṭhitā hoti.  Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.  Dīghaṁ passāsavasena cittassa ekaggataṁ avikkhepaṁ pajānato sati upaṭṭhitā hoti.  Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.  Rassaṁ assāsavasena cittassa ekaggataṁ avikkhepaṁ pajānato sati upaṭṭhitā hoti.  Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.  Rassaṁ passāsavasena cittassa ekaggataṁ avikkhepaṁ pajānato sati upaṭṭhitā hoti.  Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. --- **How are those kāyā known?** Awareness is established while being knowing of citta’s oneness and non-distraction in terms of the *long inhalation*. By that awareness, by that wisdom, those bodies are known. Awareness is established while being knowing of citta’s oneness and non-distraction in terms of the *long exhalation*. By that awareness, by that wisdom, those bodies are known. Awareness is established while being aware of citta’s oneness and non-distraction in terms of the *short inhalation*. By that awareness, by that wisdom, those bodies are known. Mindfulness is established while being aware of citta’s oneness and non-distraction in terms of the *short exhalation*. By that awareness, by that wisdom, those bodies are known. | Pali | English | |-----------------------------------------------------------------------------------------------------------|-----------------------------------------------------------------------------------------------------------------------------------| | Āvajjato te kāyā paṭividitā honti, | Noticing, those bodies are known. | | pajānato te kāyā paṭividitā honti, | Being aware, those bodies are known. | | passato te kāyā paṭividitā honti, | Seeing, those bodies are known. | | paccavekkhato te kāyā paṭividitā honti, | Reflecting, those bodies are known. | | cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, | Making the citta resolute, those bodies are known. | | saddhāya adhimuccato te kāyā paṭividitā honti, | With faith and conviction, those bodies are known. | | vīriyaṃ paggaṇhato te kāyā paṭividitā honti, | Arousing effort, those bodies are known. | | satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, | Establishing mindfulness, those bodies are known. | | cittaṃ samādahato te kāyā paṭividitā honti, | Being in citta samādhi, those bodies are known. | | paññāya pajānato te kāyā paṭividitā honti, | Knowing with wisdom, those bodies are known. | | abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, | Through higher knowing, those bodies are known. | | pariññeyyaṃ parijānato te kāyā paṭividitā honti, | Comprehending what should be comprehended, those bodies are known. | | pahātabbaṃ pajahato te kāyā paṭividitā honti, | Abandoning what should be abandoned, those bodies are known. | | bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, | Developing what should be developed, those bodies are known. | | sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. | Realizing what should be realized, those bodies are known. | | Evaṃ te kāyā paṭividitā honti. | Thus, those bodies are known. | | Sabbakāyapaṭisaṃvedī<br>assāsapassāsā kāyo | In and out breaths, experiencing the whole body is the ‘body’. | | upaṭṭhānaṃ sati | The establishing is remembrance. | | anupassanā ñāṇaṃ. | The contemplation is knowledge. | | Kāyo upaṭṭhānaṃ, no sati.<br>Sati upaṭṭhānañceva sati ca. | The establishing of the ‘body’ is not mindfulness.<br>he establishing of the remembrance is only mindfulness. | | Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. | By that remembrance, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. | --- ***kāyānupassanāsatipaṭṭhānabhāvanā*** **Anupassatī** ti kathaṁ taṁ kāyaṁ anupassati …pe… evaṁ taṁ kāyaṁ anupassati.  **Bhāvanā** ti catasso bhāvanā …pe… āsevanaṭṭhena bhāvanā. “Anupassatī” – how does he contemplate that body… …thus he contemplates that body. “Bhāvanā” – four kinds of development… …developing in the sense of practicing. --- | Pali | English | | ---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. | Breathing in and out, experiencing the whole body is – purification of virtue in the sense of restraint; purification of citta in the sense of non-distraction; purification of view in the sense of seeing. | | Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. | There, that which has the import of restraint – that is the training in higher virtue. | | Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. | There, that which has the import of non-distraction – that is the training in higher concentration. | | Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. | There, that which has the import of seeing – that is the training in higher wisdom. | | Imā tisso sikkhāyo | He trains in these three trainings (thus) – | | āvajjanto sikkhati, | Noticing (adverting), | | jānanto sikkhati, | Being aware (knowing), | | passanto sikkhati, | Seeing, | | paccavekkhanto sikkhati, | Reflecting, | | cittaṃ adhiṭṭhahanto sikkhati, | Making the mind resolute, | | saddhāya adhimuccanto sikkhati, | Believing with faith, | | vīriyaṃ paggaṇhanto sikkhati, | Arousing effort, | | satiṃ upaṭṭhapento sikkhati, | Establishing mindfulness, | | cittaṃ samādahanto sikkhati, | Concentrating the mind, | | paññāya pajānanto sikkhati, | Knowing with wisdom, | | abhiññeyyaṃ abhijānanto sikkhati, | Understanding what should be understood, | | pariññeyyaṃ parijānanto sikkhati, | Comprehending what should be comprehended, | | pahātabbaṃ pajahanto sikkhati, | Abandoning what should be abandoned, | | bhāvetabbaṃ bhāvento sikkhati, | Developing what should be developed, | | sacchikātabbaṃ sacchikaronto sikkhati. | Realizing what should be realized. | | Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing the whole body – sensations arise, known (to him)… he integrates the faculties, while being aware of oneness and non-distraction of the citta, in terms of the in and out breaths, experiencing the whole body… …Therefore it is said, “samatthañca paṭivijjhatī” | ***samatthañca paṭivijjhatī*** | Pali | English | |----------------------------------------------------------------|-------------------------------------------------------------------------------| | Kathaṃ ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, | How does he train as, “I will breathe in calming the bodily-co-activity”. | | ‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati? | How does he train as, “I will breathe out calming the bodily-co-activity”. | | Katamo kāya-saṅkhāro? | What is kāyikā-co-activity? | | Dīghaṃ assāsā kāyikā. | The long in-breaths are kāyikā. | | Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. | These dharma that are bound to the body are kāyikā-co-activity. | | Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. | He trains, (by) calming, ceasing, tranquillising those kāyikā-co-activities. | | Dīghaṃ passāsā kāyikā. | The long out-breaths are kāyikā. | | Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. | These dharma that are bound to the body are bodily-co-activities. | | Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. | He trains (by) calming, ceasing, tranquillizing those bodily-co-activities. | | Rassaṃ assāsā rassaṃ passāsā. | [The same applies to] the short in-breaths and short out-breaths. | | sabbakāya-paṭisaṃvedī assāsā | (the) whole-body-experiencing (with the) inhaling, | | sabbakāya-paṭisaṃvedī passāsā | (the) whole-body-experiencing (with the) exhaling, | | kāyikā. | (those are also) bodily. | | Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. | These dharma [phenomena] that are bound to the body are bodily-co-activities. | | Te kāya-saṅkhāre | [regarding] those bodily-co-activities: | | passambhento nirodhento vūpasamento | (by) pacifying, ceasing, peaceful . | | sikkhati. | [that’s how] He trains. | > [!TIP] Referring to **[SN54.7](https://suttacentral.net/sn54.7/en/sujato) would be of much help here** with relation to trembling and shaking for the below section. | Pali | English | |------------------------------------------------------------------|---------------------------------------------------------------------------------------| | Yathārūpehi kāya-saṅkhārehi | Those kind of bodily-co-activities | | yā kāyassa ānamanā vinamanā sannamanā paṇamanā | such as bending forward and backward of the body, contracting and stretching, | | iñjanā phandanā calanā pakampanā – | moving, throbbing, trembling, quaking | | passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, | he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; | | passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. | he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. | | Yathārūpehi kāya-saṅkhārehi | Those kind of bodily-co-activities | | yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā | such as not bending forward and backward of the body, not contracting and stretching, | | aniñjanā aphandanā acalanā akampanā | not moving, not throbbing, not trembling, not quaking, | | santaṃ sukhumaṃ | peaceful, subtle – | | passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, | he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; | | passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. | he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. | | Iti kira ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, | Thus indeed, he trains as, “I will breathe in pacifying the bodily-co-activity”; | | ‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati. | he trains as, “I will breathe out pacifying the bodily-co-activity”. | | Pali | English | |------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, | that being so, there is no production of the effect of vātā | | assāsapassāsānañca pabhāvanā na hoti, | and there is no production of in-breaths and out-breaths, | | ānāpānassatiyā ca pabhāvanā na hoti, | and there is no production of mindfulness of breathing, | | ānāpānassatisamādhissa ca pabhāvanā na hoti; | and there is no production of samādhi by mindfulness of breathing, | | na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. | and consequently the wise neither enter into nor emerge from that attainment. | | Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati,<br>‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. | Thus indeed, he trains as, “I will breathe in calming the bodily-fabrication”;<br>he trains as, “I will breathe out calming the bodily-fabrication” | | Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca<br>pabhāvanā hoti;<br>tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. | When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). | | Pali | English | |--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Yathā kathaṃ viya? | Like what? | | Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. | Just like when a bronze gong is first struck, coarse sounds arise. When the clear, distinct, sharp, mark of the coarse sound stops, subtler sounds arise after that. When the clear, distinct, sharp mark of the subtle sound stops, the mind which has the object of the mark of the subtle sound arises (next) after that. | | Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati. | In the same way, first coarse in and out breaths arise. When the decipherableness, observability, locatableness of the mark of the coarse breath stops, the subtler sounds arise next. When the decipherableness, observability, locatableness of the mark of the subtle breaths stops, the mind which has the object of the mark of the subtle breath arises next. | | Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. | When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). | | Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo | In and out breaths, calming the bodily-fabrication is the ‘body’. | | upaṭṭhānaṃ sati anupassanā ñāṇaṃ. | The establishing is mindfulness. The contemplation is knowledge. | | Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. | The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only mindfulness. | | Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. | By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. | | Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. | “Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing. | | Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, | Breathing in and out, calming the bodily-fabrication is – purification of virtue in the sense of restraint; | | avikkhepaṭṭhena cittavisuddhi, | purification of mind in the sense of non-distraction; | | dassanaṭṭhena diṭṭhivisuddhi. | purification of view in the sense of seeing. | | Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; | There, that which has the import of restraint – that is the training in higher virtue. | | yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; | There, that which has the import of non-distraction – that is the training in higher concentration. | | yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. | There, that which has the import of seeing – that is the training in higher wisdom. | | Imā tisso sikkhāyo | He trains in these three trainings (thus) – | | āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, | Noticing (adverting)… … Realizing what should be realized. | | passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication – sensations arise, known (to him)… he integrates the faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication… …Therefore it is said, “samatthañca paṭivijjhatī”. | | Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo, cattāri suttantikavatthūni kāye kāyānupassanāya. | These are the 8 knowledges of contemplation, the 8 establishments of mindfulness, the 4 matters of the Suttanta – of contemplating body in body. | **Bhāṇavāro.** ### How to attain rapture – piti | Pali | English | |------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Dutiyacatukkaniddeso | Explanation of the second quartet | | Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in experiencing joy”; train as, “I will breathe out experiencing joy”? (pītipaṭisaṃvedī ) | | Katamā pīti? | What is ‘joy’? | | Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. | While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in breath, joy and gladness arise. | | Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. | Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. | | Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… | While being aware of the mind’s single-pointedness and non-distractedness in terms of the long out breath, joy and gladness arise… | | rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti. | While being aware of the mind’s single-pointedness and non-distractedness in terms of the short in breath; short out breath; breathing in experiencing the whole body; breathing out experiencing the whole body; breathing in calming the bodily-fabrication, breathing out calming the bodily-fabrication – joy and gladness arise. Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. | | Kathaṃ sā pīti paṭividitā hoti? | How is that joy known? | | Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, that joy is known. | | Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, that joy is known. | | Rassaṃ assāsavasena…pe… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short in-breath. By that mindfulness, by that knowledge, that joy is known. | | rassaṃ passāsavasena… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short out-breath. By that mindfulness, by that knowledge, that joy is known. | | sabbakāyapaṭisaṃvedī assāsavasena… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. | | sabbakāyapaṭisaṃvedī passāsavasena… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing out, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. | | passambhayaṃ kāyasaṅkhāraṃ assāsavasena… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, calming the bodily-fabrications. By that mindfulness, by that knowledge, that joy is known. | | passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. | …breathing out… | | Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. | Noticing (adverting)… being aware (knowing)… seeing… reflecting… making the mind resolute… believing with faith… arousing effort… establishing mindfulness… concentrating the mind… knowing with wisdom… understanding what should be understood… comprehending what should be comprehended… abandoning what should be abandoned… developing what should be developed… realizing what should be realized, that joy is known. | | Evaṃ sā pīti paṭividitā hoti. | Thus that joy is known. | | Pītipaṭisaṃvedī assāsapassāsavasena vedanā | Experiencing joy, in terms of in and out breaths is the ‘sensation’ (feeling). | | upaṭṭhānaṃ sati | The establishing is mindfulness. | | anupassanā ñāṇaṃ. | The contemplating is knowledge. | | Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. | The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. | | Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. | By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. | | Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, experiencing joy is – purification of virtue in the sense of restraint… | | pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | **How to attain rapture – piti** ### How to experience sukha – pleasure | Pali | English | |----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in experience pleasure”; how does he train, “I will breathe out experiencing pleasure”? (sukhapaṭisaṃvedī) | | Sukhanti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. | “Sukha” means the two kinds of pleasure – bodily pleasure, pleasure of the mental factors. | | Katamaṃ kāyikaṃ sukhaṃ? | What is bodily pleasure? | | Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. | What is bodily agreeable, that is bodily pleasure. The pleasure experienced by the agreeability of a bodily contact is the pleasant sensation that arises from the agreeable bodily contact – this is the bodily pleasure. | | Katamaṃ cetasikaṃ sukhaṃ? | What is the mental factors’ pleasure (cetasika sukha)? | | Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ. | What is agreeable to mental factors, that is the mental factors’ pleasure. The pleasure experienced by the agreeability of a mental contact is the pleasant sensation that arises from the agreeable mental factors’ contact – that is the mental factors’ pleasure. | | Kathaṃ te sukhā paṭividitā honti? | How are those pleasures known? | | Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those pleasures are known. | | Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those pleasures are known… | | sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. | …realizing what should be realized, those pleasures are known. | | Evaṃ te sukhā paṭividitā honti. | Thus, those pleasures are known. | | Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. | In and out breaths, experiencing pleasure is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. | | Anupassatīti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, experiencing pleasure is – purification of virtue in the sense of restraint… | | sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | **How to experience sukha – pleasure** ### How to understand citta sankhara, mental co-activities | Pali | English | |---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in experiencing the mental-fabrication”; train as, “I will breathe out experiencing the mental-fabrication”? (cittasaṅkhārapaṭisaṃvedī) | | Katamo cittasaṅkhāro? | What is ‘mental-fabrication’? | | Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. | The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. | | Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… | The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications… | | sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro. | …Experiencing pleasure, in terms of in-breath… Experiencing pleasure, in terms of out-breath – the mental factors of perception and sensation – these phenomena are mind-bound, mental-fabrications – this is mental-fabrication. | | Kathaṃ te cittasaṅkhārā paṭividitā honti? | How are those mental-fabrications known? | | Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those mental-fabrications are known. | | Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… | Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those mental-fabrications are known… | | sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. | …realizing what should be realized, those mental-fabrications are known. | | Evaṃ te cittasaṅkhārā paṭividitā honti. | Thus, those mental-fabrications are known. | | Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. | In and out breaths, experiencing the mental-fabrication is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. | | Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, experiencing mental-fabrication is – purification of virtue in the sense of restraint… | | cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing mental-fabrication… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | **Understanding cittasaṅkhāra** ### Calming citta sankhara, mental co-activities | Pali | English | |---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in calming the mental-formation”; he train as, “I will breathe out calming the mental-formation”? (passambhayaṃ cittasaṅkhāraṃ) | | Katamo cittasaṅkhāro? | What is mental-formation? | | Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. | The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. | | Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. | The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. | | Cittasaṅkhārapaṭisaṃvedī assāsavasena… | …in terms of breathing in, experiencing the mental-fabrication… | | cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. | The mental factors of perception and sensation, in terms of out-breath, experiencing mental-fabrication – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. | | Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. | In and out breaths, calming mental-fabrications is the sensation. The establishing is mindfulness. The contemplating is knowledge. The establishing of ‘sensation’ is not mindfulness. The establishing of remembrance is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, calming the mental-fabrication is – purification of virtue in the sense of restraint… | | passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the mental-fabrications… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | | Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya. | These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating sensation in sensation. | **Calming Mental activities** ### Experiencing citta/mind | Pali | English | |------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | **Tatiyacatukkaniddeso** | Explanation of the third quartet | | Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in experiencing the mind”; he train as, “ I will breathe out experiencing the mind”? (cittapaṭisaṃvedī) | | Katamaṃ taṃ cittaṃ? | What is that citta? | | Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. | This citta is what becomes ‘defiled consciousness’. It undergoes change in **NINE** stages:<br>***citta*** – pure bright light; ***mano*** – bringing octet ; ***mānasaṃ*** – knowing the object; ***hadayaṃ*** – near to heart; ***paṇḍaraṃ***– owning it; ***mano manāyatanaṃ*** – ‘home’ for object; ***manindriyaṃ*** – mind as sense perception; ***viññāṇaṃ*** – defiled citta or consciousness; ***viññāṇakkhandho*** – heaps of defiled citta;<br>***tajjā manoviññāṇadhātu***. – in totality, quality of the consciousness from recognition to keeping it. | | Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. | … in terms of the long out-breath… calming the mental-fabrication in terms of in-breath… | | Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ. | This citta is what becomes ‘defiled consciousness’. It undergoes change in **NINE** stages:<br>***citta*** – pure bright light; ***mano*** – bringing octet ; ***mānasaṃ*** – knowing the object; ***hadayaṃ*** – near to heart; ***paṇḍaraṃ***– owning it; ***mano manāyatanaṃ*** – ‘home’ for object; ***manindriyaṃ*** – mind as sense perception; ***viññāṇaṃ*** – defiled citta or consciousness; ***viññāṇakkhandho*** – heaps of defiled citta;<br>***tajjā manoviññāṇadhātu***. – in totality, quality of the consciousness from recognition to keeping it. | | Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? | How is that mind known? | | Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. | While being aware of oneness and non-distraction of the mind in terms of long in-breath, mindfulness is established. By that remembrance, by that knowledge, that mind is known. | | Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… | While being aware of the single-pointedness and non-distraction of the mind in terms of long out-breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known… | | sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. | … realizing what should be realized, that mind is known. | | Evaṃ taṃ cittaṃ paṭividitaṃ hoti. | Thus that mind is known. | | Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. | The consciousness in terms of the breathing in and breathing out, experiencing the mind – is the mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, that mind is contemplated. | | Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. | Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, experiencing the mind is – purification of virtue in the sense of restraint… | | cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, by breathing in and out, experiencing the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | **Experiencing citta or mind** ### Producing “highly glad feeling” in citta | Pali | English | |----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? | How does train as, “I will breathe in gladdening the mind”, “I will breathe out gladdening the mind”? (abhippamodayaṃ cittaṃ) | | Katamo cittassa abhippamodo? | What is gladdening of the mind? | | Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. | While being aware of the single-pointedness and non-distraction of the mind, in terms of long in-breath, gladness of mind arises. | | Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. | Whatever is the rejoicing, delighting, cheers, great cheerful, happiness, exultation, pleasure of mind – that is gladness. | | Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… | While being aware of oneness and non-distraction of the mind, in terms of long out-breath, gladness of mind arises. Whatever is the rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure of mind – that is gladness. | | cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. | The consciousness of the gladdened mind in terms of in and out breath is mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness – only the establishing of remembrance is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, gladdening the mind is – purification of virtue in the sense of restraint… | | abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, gladdening the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. | **Experiencing gladness in mind** ### Establishing Samādhi | Pali | English | |--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in samādhi for citta”; he train as, “I will breathe out samādhi for citta”? (samādahaṃ cittaṃ) | | Katamo samādhi ? | What is ‘maintaining a particular state’? | | Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. | The oneness, non-distraction of citta in terms of long in-breath is concentration. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, sesnes that maintain a state strength of samādhi, proper maintaining of a state (this is samādhi). | | Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… | The oneness, non-distraction of the mind in terms of long out-breath is concentration… | | samādahaṃ cittaṃ assāsavasena…pe… | …maintaining the citta in terms of in-breath… | | samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. | The oneness, non-distraction of citta in terms of out-breath, maintaining the citta is ‘samādhi,’. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, sesnes that maintain a state strength of samādhi, proper maintaining of a state (this is samādhi). | | Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. | Establishing and maintaining citta in terms of in and out breaths, is mind. This establishing is remembrance. The contemplation is knowledge. The establishing of mind is not mindfulness, only the establishing of remembrance is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out concentrating the mind is purification of virtue in the sense of restraint… | | samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, concentrating the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. | **Establishing Samadhi** ### Liberation experience (vimutti) of the mind/citta) | Pali | English | |------------------------------------------------------------------------------------------------------------------------------------------------------------------|-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in releasing the mind”; he train as, “I will breathe out releasing the mind”? (vimocayaṃ cittaṃ) | | ‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. | He trains as, “I will breathe in releasing the mind from craving”; he trains as, “I will breathe out releasing the mind from craving”. | | ‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. | He trains as, “I will breathe in releasing the mind from ill-will”; he trains as, “I will breathe out releasing the mind from ill-will”. | | ‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… | He trains as, “I will breathe in releasing the mind from delusion”… | | mānato vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from conceit”… | | diṭṭhiyā vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from wrong view”… | | vicikicchāya vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from doubt”… | | thinato vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from sloth”… | | uddhaccato vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from restlessness”… | | ahirikato vimocayaṃ cittaṃ… | He trains as, “I will breathe in releasing the mind from shamelessness”… | | ‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. | He trains as, “I will breathe in releasing the mind from fearlessness”; he trains as, “I will breathe out releasing the mind from fearlessness”. | | Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe…. | The consciousness, releasing the mind in terms of in and out breaths, is mind. The establishing is mindfulness… | | Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out releasing the mind is purification of virtue in the sense of restraint… | | vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, releasing the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. | | Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya. | These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating mind in mind. | **Experiencing liberation** ### Experiencing aniccā (receding in everything) | Pali | English | |-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|-------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | **Catutthacatukkaniddeso** | Explanation of the fourth quartet | | Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in contemplating receding”; train as, “I will breathe out contemplating on receding”.(aniccānupassī) | | Aniccanti kiṃ aniccaṃ? Pañcakkhandhā aniccā. | “Aniccaṃ” means what is receding? The five aggregates are receding moment to moment. | | Kenaṭṭhena aniccā? | In what sense is it receding? | | Uppādavayaṭṭhena aniccā. | In the sense of arising and passing, it is receding. | | Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, | While seeing the arising of the five-aggregates, how many characteristics does he see? | | vayaṃ passanto kati lakkhaṇāni passati, | While seeing the passing away, how many characteristics does he see? | | udayabbayaṃ passanto kati lakkhaṇāni passati? | While seeing the arising and passing how many characteristics does he see? | | Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. | While seeing the arising of the five-aggregates, he sees 25 characteristics. While seeing the passing away, he sees 25 characteristics. While seeing the arising and passing away he sees these 50 characteristics. | | ‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating receding in object”; he trains as, “I will breathe out contemplating receding in object”. | | ‘‘Vedanāya…pe… | …in feelings… | | saññāya… | …in perception… | | saṅkhāresu… | …in mental intents… | | viññāṇe… | …in defiled consciousness… | | cakkhusmiṃ…pe… | …in eye…in ear, in nose… | | jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. | …He trains as, “I will breathe in contemplating receding in aging and death”; he trains as, “I will breathe out contemplating receding in aging and death”. | | Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. | Contemplating receding in terms of in and out breath is phenomena. The establishing is remembrance. The contemplation is knowledge. The establishing of the phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, those phenomena are contemplated. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, contemplating receding is purification of virtue in the sense of restraint… | | aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating receding… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. | **Receding of FIVE aggregates moment to moment** ### How to experience Udayabbayañāṇa? | Pali | English | |--------------------------------------------------------------------------------------------|---------------------------------------------------------------------------------------------------| | Pañcannaṃ khandhānaṃ udayabbayaṃ | Arising and passing away in FIVE aggregattes | | Avijjāsamudayā rūpasamudayoti—<br>paccaya­samudayaṭ­ṭhe­na rūpakkhandhassa udayaṁ passati. | With arising of ignorance – aggregates of form coupled with object is seen | | Taṇhāsamudayā rūpasamudayoti—<br>paccaya­samudayaṭ­ṭhe­na rūpakkhandhassa udayaṁ passati. | With arising of craving… | | Kammasamudayā rūpasamudayoti—<br>paccaya­samudayaṭ­ṭhe­na rūpakkhandhassa udayaṁ passati. | With arising of deeds… | | Āhārasamudayā rūpasamudayoti—<br>paccaya­samudayaṭ­ṭhe­na rūpakkhandhassa udayaṁ passati. | With arising of food… | | Nibbattilakkhaṇaṁ passantopi <br>rūpakkhandhassa udayaṁ passati. | With arising of conception characteristics…. | | Rūpakkhandhassa udayaṁ passanto <br>imāni pañca lakkhaṇāni passati. | These are the 5 characteristics of Rupakhandha while arising | | Vayaṁ passanto katamāni pañca <br>lakkhaṇāni passati? | As regards to passing away, how can it be seen in FIVE types | | Avijjānirodhā rūpanirodhoti—paccayanirodhaṭṭhena <br>rūpakkhandhassa vayaṁ passati. | With fading away of ignorance, rūpa or form also fades away and can be seen | | Taṇhānirodhā rūpanirodhoti—paccayanirodhaṭṭhena <br>rūpakkhandhassa vayaṁ passati. | With fading away of craving, rūpa or form also fades away and can be seen | | Kammanirodhā rūpanirodhoti—paccayanirodhaṭṭhena <br>rūpakkhandhassa vayaṁ passati. | With deeds fading away, rūpa or form also fades away and can be seen | | Āhāranirodhā rūpanirodhoti—paccayanirodhaṭṭhena <br>rūpakkhandhassa vayaṁ passati. | With food fading away, rūpa or form also fades away and can be seen | | Vipariṇāmalakkhaṇaṁ passantopi <br>rūpakkhandhassa vayaṁ passati. | With unexpected changes happening, rūpa or form also fades away | | Rūpakkhandhassa vayaṁ passanto <br>imāni pañca lakkhaṇāni passati. | In this way, aggregates of form(rūpa) undergoes fading away and the characteristics can be seen | | Udayabbayaṁ passanto imāni dasa <br>lakkhaṇāni passati. | These are the TEN characteristics of “arising and passing away” which can be seen and experienced | In the same way, one needs to apply the above rule for *Vedanākkhandha*, Saññākkhandha, *saṅkhārakkhandhassa* and *viññāṇakkhandhassa*. Taking “arising” under each of them become 25 and “passing away” becomes 25 and adding both together becomes 50 type of contemplation. ### Steps to viraga, dispassion | Pali | English | |-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in contemplating detachment”; he trains as, “I will breathe out contemplating detachment”? (virāgānupassī) | | Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. | Having seen the drawback of materiality, there is arising of desire in detachment from materiality; a tendency to have faith. His mind would be very determined. | | ‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating detachment in materiality”; he trains as, “I will breathe out contemplating detachment in materiality”. | | Vedanāya…pe… | …in sensation… | | saññāya… | …in perception… | | saṅkhāresu… | …in formations… | | viññāṇe… | …in consciousness… | | cakkhusmiṃ…pe… | …in eye… | | jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. | …He trains as, “I will breathe in contemplating detachment in aging and death”; he trains as, “I will breathe out contemplating detachment in aging and death”. | | Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. | Contemplating detachment in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, contemplating detachment is purification of virtue in the sense of restraint… | | virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating detachment… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. | ### Steps to nirodha, cessation | Pali | English | |------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in contemplating cessation”; train as, “I will breathe out contemplating cessation”? (nirodhānupassī) | | Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. | Having seen the drawback of materiality, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. | | ‘‘Rūpe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating cessation of materiality”; he trains as, “I will breathe out contemplating cessation of materiality”. | | Vedanāya…pe… | …in sensation… | | saññāya… | …in perception… | | saṅkhāresu… | …in formations… | | viññāṇe… | …in consciousness… | | cakkhusmiṃ…pe… | …in eye… | | jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. | …He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. | | Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? | By how many ways is there drawback in ignorance? By how many ways is ignorance put to an end? | | Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati. | By 5 ways there is drawback of ignorance. By 8 ways ignorance is put to an end. | | Katamehi pañcahākārehi avijjāya ādīnavo hoti? | What are 5 ways by which there is drawback of ignorance? | | Aniccaṭṭhena avijjāya ādīnavo hoti, | In the sense of receding, there is drawback of ignorance due to not seeing it. | | dukkhaṭṭhena avijjāya ādīnavo hoti, | In the sense of suffering, there is drawback of ignorance. | | anattaṭṭhena avijjāya ādīnavo hoti, | In the sense of not-self, there is drawback of ignorance. | | santāpaṭṭhena avijjāya ādīnavo hoti, | In the sense of burning, there is drawback of ignorance. | | vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti. | In the sense of changing, there is drawback of ignorance – by these 5 ways there is drawback of ignorance. | | Katamehi aṭṭhahākārehi avijjā nirujjhati? | What ae the 8 ways by which ignorance is put to an end? | | Nidānanirodhena avijjā nirujjhati, | By the cessation of the cause, ignorance is put to an end. | | samudayanirodhena avijjā nirujjhati, | By the cessation of arising, ignorance is put to an end. | | jātinirodhena avijjā nirujjhati, | By the cessation of birth, ignorance is put to an end. | | pabhavanirodhena avijjā nirujjhati, | By the cessation of appearance, ignorance is put to an end. | | hetunirodhena avijjā nirujjhati, | By the cessation of root cause, ignorance is put to an end. | | paccayanirodhena avijjā nirujjhati, | By the cessation of condition, ignorance is put to an end. | | ñāṇuppādena avijjā nirujjhati, | By the arising of knowledge, ignorance is put to an end. | | nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. | By the establishing of cessation, ignorance is put to an end – by these 8 ways ignorance is put to an end. | | Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. | Having seen the drawback of ignorance by these 5 ways – by these 8 ways, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. | | ‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating cessation of ignorance”; he trains as, “I will breathe out contemplating cessation of ignorance”. | | Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… | By how many ways is there drawback in formations? By how many ways are formations put to an end… | | katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… | By how many ways is there drawback in consciousness? By how many ways is consciousness put to an end… | | katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… | By how many ways is there drawback in mind-matter? By how many ways is mind-matter put to an end… | | katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… | By how many ways is there drawback in 6 sense bases? By how many ways is 6 sense bases put to an end… | | katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… | By how many ways is there drawback in contact? By how many ways is contact put to an end… | | katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… | By how many ways is there drawback in sensation? By how many ways is sensation put to an end… | | katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… | By how many ways is there drawback in craving? By how many ways is craving put to an end… | | katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… | By how many ways is there drawback in clinging? By how many ways is clinging put to an end… | | katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… | By how many ways is there drawback in becoming? By how many ways is becoming put to an end… | | katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… | By how many ways is there drawback in birth? By how many ways is birth put to an end… | | katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? | By how many ways is there drawback in aging and death? By how many ways is aging and death put to an end? | | Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. | By 5 ways there is drawback in aging and death. By 8 ways aging and death is put to an end. | | Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? | What are 5 ways by which there is drawback of aging and death? | | Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, | In the sense of receding, there is drawback of aging and death. | | dukkhaṭṭhena…pe… | In the sense of suffering… | | anattaṭṭhena…pe… | In the sense of not-self… | | santāpaṭṭhena…pe… | In the sense of burning… | | vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti. | In the sense of changing, there is drawback of aging and death – by these 5 ways there is drawback of aging and death. | | Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? | What ae the 8 ways by which aging and death is put to an end? | | Nidānanirodhena jarāmaraṇaṃ nirujjhati, | By the cessation of the cause, aging and death is put to an end. | | samudayanirodhena…pe… | By the cessation of arising… | | jātinirodhena…pe… | By the cessation of birth… | | pabhavanirodhena … | By the cessation of appearance… | | hetunirodhena… | By the cessation of root cause… | | paccayanirodhena… | By the cessation of condition… | | ñāṇuppādena…pe… | By the arising of knowledge… | | | | | nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. | By the establishing of cessation, aging and death is put to an end – by these 8 ways aging and death is put to an end. | | Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. | Having seen the drawback of aging and death by these 5 ways – by these 8 ways, there is arising of desire in cessation of aging and death; a tendency to have faith; and mind would be very determined. | | ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. | | Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. | Contemplating cessation in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. | “Anupassatī” – how does he contemplate that sensation? He contemplates as receding… …thus he contemplates that sensation. | | Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” – four kinds of development… …developing in the sense of practicing. | | Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… | Breathing in and out, contemplating cessation is purification of virtue in the sense of restraint… | | nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating cessation… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. | ### Steps to pati nissagā, relinquishment` | Pali | English | |-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------|----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------| | Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? | How does he train as, “I will breathe in contemplating giving up”; he train as, “I will breathe out contemplating giving up”? (paṭinissaggānupassī) | | Paṭinissaggāti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. | ‘Giving up’ means two kinds of giving up – giving up by abandoning and giving up by proceeding forth. | | Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. | Gives up materiality means – giving up by abandoning. | | Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. | The mind proceeds forth to Nibbāna, the cessation of materiality means – giving up by proceeding forth. | | ‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating giving up in materiality”; he trains as, “I will breathe out contemplating giving up in materiality”. | | Vedanaṃ…pe… | …sensation… | | saññaṃ… | …perception… | | saṅkhāre… | …formations… | | viññāṇaṃ… | …consciousness… | | cakkhuṃ…pe… | …eye… | | jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. | Gives up aging and death means – giving up by abandoning. | | Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. | The mind proceeds forth to Nibbāna – the cessation of aging and death means – giving up by proceeding forth. | | ‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. | He trains as, “I will breathe in contemplating giving up in aging and death”; he trains as, “I will breathe out contemplating giving up in aging and death”. | | Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. | Contemplating giving up in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. | | Anupassatīti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. | “Anupassatī” – how does he contemplate those phenomena?He contemplates as receding – not as non receding… …He forsakes – does not take it up. | | Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. | Contemplating as receding – he abandons the perception of non receding… …While forsaking – he abandons taking up. Thus he contemplates those phenomena. | | Bhāvanāti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. | “Bhāvanā” means the four (kinds of) developing – there, developing in terms of not out-running the arisen phenomena… …developing in terms of practicing. | | Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. | Breathing in and out, contemplating giving up is – purification of virtue in the sense of restraint; purification of mind in the sense of non-distraction; purification of view in the sense of seeing. | | Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati. | There, that which has the import of restraint – that is the training in higher virtue. There, that which has the import of non-distraction – that is the training in higher concentration. There, that which has the import of seeing – that is the training in higher wisdom – he trains in these three trainings (thus) – noticing (adverting); being aware (knowing) … … realizing what should be realized. | | Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchantntti …pe… | While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up – sensations arise, known (to him); | | paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; | …he integrates the faculties while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up; he knows the sphere; he fathoms the even-ing out; | | balāni samodhāneti… | he integrates the strengths… | | bojjhaṅge samodhāneti… | he intergrates the factors of awakening… | | maggaṃ samodhāneti… | he integrates the path… | | dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati. | he integrates the phenomena; he knows the sphere; he fathoms the even-ing out. | | Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. | “Indriyāni samodhāneti” – how does he integrate the faculties? In the sense of resoluteness, he integrates faith-faculty… Therefore it is said, “samatthañca paṭivijjhati”. | | Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni. | These are the 8 knowledges of contemplation, the 8 establishments of mindfulness, the 4 matters of the Suttanta – of contemplating phenomena in phenomena. These are the 32 knowledges of the mindful-one. | | | Explanation of the knowledges of the mindful-one – The fifth. | **Satokāriñāṇaniddeso pañcamo.** ## 6. Ñāṇarāsichakkaniddeso = 6 kind of knowledge Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. What are the 24 knowledges in terms of maintaining a particular state (samādhivasena ñāṇāni) ? {12×2=24 à only first 3 tetrads} In terms of long-in-breath – the oneness of mind, the non-distraction is maintaining a state. In terms of long-out-breath – the oneness of mind, the non-distraction is samādhi… In terms of the released mind long-out-breath – oneness of mind and non-distraction is samādhi. ## 7. Vipassanāvasena ñāṇāni = Knowledge on Investigation > [!Quote] Vipassanāvasena ñāṇāni (Knowledge on Investigation) > _Katamāni dvesattati vipassanāvasena ñāṇāni?_ > > _Dīghaṃ assāsaṃ > aniccato anupassanaṭṭhena vipassanā, > dukkhato anupassanaṭṭhena vipassanā, > anattato anupassanaṭṭhena vipassanā,_ > > _dīghaṃ passāsaṃ > aniccato anupassanaṭṭhena vipassanā, > dukkhato anupassanaṭṭhena vipassanā, > anattato anupassanaṭṭhena vipassanā…pe…_ > > _vimocayaṃ cittaṃ assāsaṃ, > vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, > dukkhato anupassanaṭṭhena vipassanā, > anattato anupassanaṭṭhena vipassanā._ > > _Imāni dvesattati vipassanāvasena ñāṇāni._ > > --- > What are the 72 knowledges in terms of insight (vipassanāvasena ñāṇāni)? > {the above 24×3 = 72} > > In the sense of contemplating as recession, the long-in-breath – it is vipassanā; > in the sense of contemplating as suffering – it is vipassanā; > in the sense of contemplating as no personality – it is vipassanā. ^8730aa > > In the sense of contemplating as recession, the long-out-breath – it is vipassanā; > in the sense of contemplating as suffering – it is vipassanā; > in the sense of contemplating as no personality – it is vipassanā… > > In the sense of contemplating as recession, the released-mind-long-out-breath – it is vipassanā; > in the sense of contemplating as suffering – it is vipassanā; > in the sense of contemplating as no personality – it is vipassanā. > > These are the 72 knowledges in terms of vipassanā (insight). ^quote-vipassanavesena-nanani ## 8. nibbidāñāṇāni – disenchantment Katamāni aṭṭha nibbidāñāṇāni? Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, aniccānupassī passasaṁ yathābhūtaṁ jānāti passatīti—nibbidāñāṇaṁ …pe…paṭinissaggānupassī assasaṁ yathābhūtaṁ jānāti passatīti—nibbidāñāṇaṁ, paṭinissaggānupassī passasaṁ yathābhūtaṁ jānāti passatīti—nibbidāñāṇaṁ. Imāni aṭṭha nibbidāñāṇāni. What are the 8 knowledges of disenchantment (nibbidāñāṇāni)? Contemplating recession – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. Contemplating recession – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment… Contemplating discarding – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. Contemplating discarding – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment. These are the 8 knowledges of disenchantment ## 9. nibbidānulome ñāṇāni Katamāni aṭṭha nibbidānulome ñāṇāni?Aniccānupassī assasaṁ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṁ,  aniccānupassī passasaṁ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṁ …pe…paṭinissaggānupassī assasaṁ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṁ,  paṭinissaggānupassī passasaṁ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṁ—imāni aṭṭha nibbidānulome ñāṇāni. What are the 8 knowledges in line with the disenchantment (nibbidānulome ñāṇāni)? The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating recession, accompanied by fear; The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating recession, accompanied by fear… The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating giving up, accompanied by fear; The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating giving up, accompanied by fear – these 8 knowledges are the knowledges in line with disenchantment. ## 10. nibbidāpaṭippassaddhiñāṇāni Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni?Aniccānupassī assasaṁ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṁ,  aniccānupassī passasaṁ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṁ …pe… paṭinissaggānupassī assasaṁ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṁ,  paṭinissaggānupassī passasaṁ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṁ— imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni. What are the 8 knowledges of knowing calming of disenchantment (nibbidāpaṭippassaddhiñāṇāni)? The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating recession; The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating recession… The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating giving up; The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating giving up – these are the EIGHT knowledges of calming of disenchantment. This is also part of bhayatupaṭṭhāna-ādīnavānupassanā-nibbidānupassanā-ñāṇāni and muñcitukamyatā-paṭisaṅkhānupassanā-saṅkhārupekkhā-ñāṇāni ## 11. vimuttisukhe ñāṇāni – Happiness due to release Katamāni ekavīsati vimuttisukhe ñāṇāni?Sotāpattimaggena sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ, vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ, sīlabbataparāmāsassa …pe…diṭṭhānusayassa, vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ, sakadāgāmimaggena oḷārikassa, kāmarāgasaññojanassa …pe…paṭighasaññojanassa, oḷārikassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ, anāgāmimaggena anusahagatassa kāmarāgasaññojanassa …pe…paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ, arahattamaggena, rūparāgassa …pe…arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṁ.Imāni ekavīsati vimuttisukhe ñāṇāni.Soḷasavatthukaṁ ānāpānassatisamādhiṁ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti. What are the 21 knowledges of the happiness of release (vimuttisukhe ñāṇāni)? **Due to the Path of Stream-entry –** knowledge of happiness of release arises due to the abandonment, the cutting off of self-view; knowledge of happiness of release arises due to the abandonment, the cutting off of doubt; …of rules and rituals… …of dormant tendency for wrong view… …knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to doubt. **Due to Path of Once-returner –** of the gross fetter of craving for sensual pleasure… of the fetter of hatredness… of the gross dormant tendency for craving for sensual pleasure… knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to hatred. **Due to Path of Non-returner –** of residual fetter of craving for sensual pleasure… of fetter of hatred… knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for craving for sensual pleasure, for hatred. **Due to the Path of Arahanthood –** removal of craving for form removal of craving for formlessness removal of conceit removal of restlessness removal of ignorance removal of dormant tendency for conceit removal of dormant tendency for craving for becoming knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for ignorance. These are the 21 knowledges of the happiness of release. On practicing the sixteen aspected concentration based on mindfulness of in&out breath, these two hundred knowledges of concentration arise **Ñāṇarāsichakkaniddeso chaṭṭho.** ## (END) Ānāpānassatikathā niṭṭhitā. – Ānāpānassatikathā ended