Maha~ Sathipattah~na Suthraya

Digha Nikaya- Maha Wagga pali. This is the suthra that Buddha preached about the four ways
to be conscious for those who want to be free of suffering.

Pali in English

English Translation

Thus, I have heard,
Once, the Blessed One lived in a remote village in the country known as ‘Kuru’, which was well known for its industries.

When the Blessed One addressed the monks one day, saying “monks”,
the monks replied, “Yes, the Blessed One”.

The Buddha then spoke in this manner.

“The only way to achieve the Great ‘Nirwana’ or appeasement by transcending sorrow- lamentation- agony- distress- discomfort- and discontentment for the beings who inherited the nature of walking in an endless misery journey in the ‘sansara’ is the establishment of consciousness in four ways.

What are those four?

Monks, the four strategies for establishing consciousness are as follows:

• In order to get rid of the intense greed and hatred in oneself, with the intention of eliminating defilements,
Striving diligently to comprehend the true nature of one’s body by wisely looking at the body and investigating and contemplating its nature – Ka~ya~nupassana~

• In order to get rid of the intense greed and hatred in oneself, with the intention of eliminating defilements,
Striving diligently to comprehend the true nature of the sensations he experiences by wisely looking at what he sees-hears-smells-tastes- touches and investigating and contemplating the nature of those sensations – Vedana~nupassana~

• In order to get rid of the intense greed and hatred in oneself, with the intention of eliminating defilements,
Striving diligently to comprehend the true nature of one’s own mind by wisely looking at it and investigating and contemplating the nature of the mind – Chiththa~nupassana~

• In order to get rid of the intense greed and hatred in oneself, with the intention of eliminating defilements,
Striving diligently to comprehend the true Inherent nature of the own self by wisely looking at own self and investigating and contemplating the nature of own self – Dhamma~nupassana~

These are the four understandings that should be obtained by being disciplined and conscious”.

Ka~ya~nupassana~va
Dwelling with wisely understanding
the true nature of one’s own body by looking at it wisely

Monks, how can understand the true nature of the body accordingly by looking at it wisely?

Go to a forest, or the base of a tree, or an empty place free from disturbances and sit in the lotus pose and start meditating wisely, keeping the body straight and being conscious with an unwavering determination.

A~na~pa~nasathi Bha~vana~ Section
Understanding the true nature of one’s own body by looking at inhalation and exhalation wisely.

After settling into a comfortable sitting posture, focus your attention on the inhalation-exhalation cycle and begin investigating it wisely.

You can then,
recognise especially that a long inhalation has entered when inhaling a long inhalation.

Recognise especially that a long exhalation has been exited when exhaling a long exhalation.

Recognise especially that a short inhalation has entered when inhaling a short inhalation.

Recognise especially that a short exhalation has been exited when exhaling a short exhalation.

Discipline in wise contemplation by comparing the emergence of the entire body (eyes-ears-nose-tongue-body) to inhalation.

Discipline in wise contemplation by comparing the fade of the entire body (eyes-ears-nose-tongue-body) to exhalation.

Discipline in wise contemplation by comparing how terrible miseries arise when grasping the body as ‘I-Mine-My Soul’ to inhalation.

Discipline in wise contemplation by comparing the disappearance of all terrible miseries when not grasping the body as ‘I-Mine-My Soul’ to inhalation.

Monks, just like someone, see and recognise whether the saw is pulled a long distance or a short distance when a skilled carpenter or his assistant cuts a log of wood wisely recognise distinguishing your inhales and exhales whether they are short or long by paying attention to the inhalation-exhalation process that is happening in your body.
Recognise,
when a long inhalation occurs, it is as a ‘long inhalation’,
when a long exhalation occurs, it is as a ‘long exhalation’,
when a short inhalation occurs, it is as a ‘short inhalation’,
when a short exhalation occurs, it is as a ‘short exhalation’.

Strive to understand your body’s true nature by looking at it wisely.

• Discipline in comparing and contemplating the emergence of the entire body (eyes-ears-nose-tongue-body) to inhalation.

• Discipline in comparing and contemplating the cessation of the entire body (eyes-ears-nose-tongue-body) to exhalation.

• Discipline in comparing and contemplating how terrible miseries occur when grasping the body as “I- Mine- My soul” to inhalation.

• Discipline in comparing and contemplating how terrible miseries cease when not grasping the body as “I- Mine- My soul” to exhalation.

After comprehending that this body is not your own, strive to understand the true nature of the entire body.

Contemplate wisely that this eye, which is decaying without my will, brings me sorrow by exposing me to various diseases and has the inconstant nature of ceasing by decaying, is “Not I- Not mine- Not my soul”.

Contemplate wisely that this ear, which is decaying without my will, brings me sorrow by exposing me to various diseases and has the inconstant nature of ceasing by decaying, is “Not I- Not mine- Not my soul”.

Contemplate wisely that this nose, which is decaying without my will, brings me sorrow by exposing me to various diseases and has the inconstant nature of ceasing by decaying, is “Not I- Not mine- Not my soul”.

Contemplate wisely that this tongue, which is decaying without my will, brings me sorrow by exposing me to various diseases and has the inconstant nature of ceasing by decaying, is “Not I- Not mine- Not my soul”.

Contemplate wisely that this body, which is decaying without my will, brings me sorrow by exposing me to various diseases and has the inconstant nature of ceasing by decaying, is “Not I- Not mine- Not my soul”.

Then, you will be able to discipline in the inhalation and exhalation process even further by experiencing a great sense of lightness, refreshment, and the beginning of a sense of appeasement.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your body. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of the bodies of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the body that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your body as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your body as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the body as “I- Mine- My Soul” and how sorrow vanished by renouncing the body after comprehending that the body is “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your body, the bodies of others and all other worldly things. As a result, this person has no attachment to his own body, the bodies of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible body, dwells without grasping that body as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the body by wisely looking at the true nature of the body as it is.

Iriya~patha Bha~vana~ Section
Understanding body postures wisely

Again monks,
Wisely examine the movements of the body while walking,
Wisely examine the posture of the body while standing,
Wisely examine the posture of the body while sitting,
Wisely examine the posture of the body while lying for sleeping.

Wisely understand the true nature of the body’s functions that occur at all times.
Then you will realise that that body performs all of those functions. They are the movements of that body.

You will notice that after you give the commands, the body performs those movements in all of these postures, including walking, sitting, standing, and reclining.

Sampajaknkna Bha~vana~ Section
Understanding wisely how to maintain
the body with great wisdom

Again, monks, if you look in another path!
Contemplate wisely, with great wisdom, the body that you have identified as “I” that has evolved over time as a baby- an adolescent- a youth- and an adult.

Contemplate wisely with great wisdom how you inherited sorrow in the past because of grasping this body as “I” and how sorrow gradually fades away at present as you gradually let go of that grasping.

Contemplate wisely with great wisdom the restlessness-discomfort-constriction you encountered in the past as a result of grasping this body as “I” and the lightness-awakening you feel now as you let go of that ignorance.

If you are a monk or a layperson, when you wear double robes or clothes, you should use them with great wisdom by not clinging to them with greed, “I wear this robe to alleviate the suffering caused by cold, to alleviate the suffering caused by heat, to protect myself from mosquitoes, wind, sun rays and beings associated with the ground, and to cover the body parts that should be concealed” and so on.

When you have food and taste it, you should consciously consume it without associating it with Craving- Obstinacy by pondering to yourself, “I eat this food to help me survive in my body, nourish my body, avoid hunger and fatigue but not to increase strength, intoxicate the body, or adorn, enhance the body’s beauty” and so on.

Discipline in contemplating and understanding wisely even when urinating and defecating, consciously understanding that even these processes cannot be controlled or carried out at times convenient for you. Strive to understand that the body is something outside of yourself and that the body itself performs these processes.

Dwell in this way by disciplining yourself with great wisdom at all times, whether you are standing, sitting, talking, silent, or awake until you fall asleep.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your body. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of the bodies of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the body that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your body as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your body as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the body as “I- Mine- My Soul” and how sorrow vanished by renouncing the body after comprehending that the body is “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your body, the bodies of others and all other worldly things. As a result, this person has no attachment to his own body, the bodies of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible body, dwells without grasping that body as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the body by wisely looking at the true nature of the body as it is.

Patiku~la Manasika~ra Bha~vana~ Section
Contemplating the hideousness of
the body and understanding its true nature wisely

Monks, look carefully from the top of your body to the soles of your feet and again from the bottom to the top of your head, which is completely full of excrement-filled parts.

Contemplate that this body is something that is filled with hair, fur, nails, teeth, skin, flesh, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, Chest Muscles, large intestine, small intestine, undigested food in the stomach, faeces, Bile, Phlegm, Full of Blood, sweat, fat, tears which hold the power of life, saliva, snot, pus, urine, and so on.

Just as someone would identify each grain variety one by one from a sack full of grain that spreads foul odour from both opened sides,
wisely contemplate and identify one by one the various dirty parts filled from the top of your body to the soles of your feet, and again from the bottom to the top of your head that hair, fur, nails, teeth, skin, flesh, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, Chest Muscles, large intestine, small intestine, undigested food in the stomach, faeces, Bile, Phlegm, Full of Blood, sweat, fat, tears which hold the power of life, saliva, snot, pus, urine, etc.

By pondering wisely in that way, get rid of the lust for your own body or the bodies of others, and strive to understand wisely that you should give up any attachment to them so far if you have on them.

Dwell consciously by wisely inquiring whether the causes of such attachments that may cause attachments in the future have been eradicated.

Dha~thu Manasika~ra Bha~vana~ Section
Understanding the true nature of the body
wisely by comparing body elements with elements from nature

Again, monks, look into the fundamental nature of all the parts that make up your body.

Just like a matador or one of his attendants sits at a four-way intersection on a highway, separating the parts of the bull or cow that they have killed for sale, wisely identify the four basic fundamental elements that the body is made of, such as solid-liquid-air-heat.

Wisely comprehend by contemplating the solid parts as ‘Patahvi’ parts, the liquid parts as ‘Apo’ parts, the parts with heat as ‘Thejo’ parts, and the parts with air as ‘Wayo’ parts.

Then you realise that,
if a body that has been left behind after someone’s death is buried in the soil, it will decompose and become part of the environment.
If a body that has been left behind after someone’s death is burned, it will be added to the environment in the form of ash and smoke.

After gaining this understanding, you will recognise wisely that the fundamental elements of your body parts are the same elements found in nature.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your body. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of the bodies of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the body that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your body as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your body as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the body as “I- Mine- My Soul” and how sorrow vanished by renouncing the body after comprehending that the body is “Not I- Not mine- Not my soul”.

Nava Si~vathihka Bha~vana~ Section
Understanding the true nature of the body
by reviewing corpses and parts at nine different stages

1. Again monks, seeing the tragic, hideous nature of corpses that are one, two, three days old and bloated, turning blue, oozing pus from various directions, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your body, the bodies of others and all other worldly things. As a result, this person has no attachment to his own body, the bodies of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible body, dwells without grasping that body as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the body by wisely looking at the true nature of the body as it is.

2. Once again monks, Seeing the tragic, hideous nature of the dead bodies being thrown into a cemetery, devoured by crows, hawks, vultures, potoos birds, dogs, tigers, leopards, or jackals, or devoured by small animals that developed in the corpses such as worms, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

3. Again monks, seeing the tragic, hideous nature of how the pieces of flesh scattered everywhere, how the blood-veins-intestines exposed to the outside, and how the skeleton can be seen from place to place after the corpses being devoured by various animals that were thrown into a cemetery, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

4. Again monks, seeing the tragic, hideous nature of corpses’ exposed blood-veins-intestines and how the skeleton can be seen from place to place where the flesh dissolves away of corpses that were thrown into a cemetery, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

5. Again monks, seeing the tragic, hideous nature of corpses thrown into
a cemetery where all flesh, blood, veins, intestines, and so on had been
removed, leaving only skeletons, do not regard your body as “I-
Mine- My soul” by wisely recognising that “This body of mine is
also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

6. Again monks, seeing the tragic, hideous nature of the decaying corpses’ skeletons, forearm bones, leg bones, ankle bones, thigh bones, hip bones, ribs, Chest bones, Shoulder bones, upper arm bones, lumbar bones, neck bone, mandible bone, teeth, skulls, and so on that scattered in everywhere,
do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your body, the bodies of others and all other worldly things. As a result, this person has no attachment to his own body, the bodies of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible body, dwells without grasping that body as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the body by wisely looking at the true nature of the body as it is.

7.Again monks, seeing the tragic, hideous nature of white bones that are equal to white conch shells and scattered everywhere after corpses have decomposed in a cemetery, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

8.Again monks, Seeing the tragic, hideous nature of the bones piled up all over the cemetery of the corpses that had been thrown three to four years ago, do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

9.Again monks, Seeing the tragic, hideous nature of the stinking, destroyed bones left behind by corpses that had been thrown into the cemetery years ago and had decomposed,
do not regard your body as “I- Mine- My soul” by wisely recognising that “This body of mine is also subject to such Doctrine, inherits a similar fate, inconstant and with Such a calamitous” and so on.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your body. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of the bodies of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the body that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your body as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your body as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the body as “I- Mine- My Soul” and how sorrow vanished by renouncing the body after comprehending that the body is “Not I- Not mine- Not my soul”.

You will gain an understanding of your body by cultivating Ka~ya~nupassana~ in this manner.

Vedana~nupassana~va
Living by wisely comprehending the sensations that arise

The sensations are referred to as seeing images with the eye, hearing sounds with the ear, smelling smells with the nose, tasting taste with the tongue, feeling touches with the body, and remembering memories with the mind in this context.

Monks, how would you live by wisely comprehending the sensations that arise?

The noble disciple who is conscious can comprehend how he sees, hears, feels, and remembers.
• When he experiences a sensation of comfort, he can especially recognise it as a pleasure sensation.
• When he experiences a sensation of discomfort, he can especially recognise it as a sorrowful sensation.
• When he experiences a neutral sensation, he can especially recognise it as a neutral sensation.

In this way, the one who practices consciously,

• When a ‘defiled pleasure sensation’ is elicited, he understands it as a ‘defiled pleasure sensation’.
• When a ‘non-defiled pleasure sensation’ is elicited, he understands it as a ‘non-defiled pleasure sensation’.

• When a ‘defiled sorrow sensation’ is elicited, he understands it as a ‘defiled sorrow sensation’.
• When a ‘non-defiled sorrow sensation’ is elicited, he understands it as a ‘non-defiled sorrow sensation’.

• When a ‘defiled neutral sensation’ is elicited, he understands it as a ‘defiled neutral sensation’.
• When a ‘non-defiled neutral sensation’ is elicited, he understands it as a ‘non-defiled neutral sensation’.
The wise contemplator dwells consciously, preventing the recurrence of defilements by recognising the defiled sensations.

o In this way, dwell consciously by wisely seeing and understanding the true nature of sensations elicited in you. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of the sensations elicited in others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the sensation that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped the sensations as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp the sensations as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the sensations as “I- Mine- My Soul” and how sorrow vanished by renouncing the sensations after comprehending that the sensations are “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of the sensations elicited in you, the sensations elicited in others and all other worldly things. As a result, this person has no attachment to the sensations in you or others or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible sensations, dwells without grasping those sensations as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the sensations by wisely looking at the true nature of the sensations as it is.

In this way, those of you who practise ‘Vedana~nupassanava’ meditation will gain an understanding of the sensations elicited in you.

Chiththa~nupassana~va
Understanding the true nature of the mind
by looking at the mind wisely

Monks, how would you live by wisely comprehending the sensations that arise?

What does it mean, monks, that you live by wisely looking at the mind?

He especially knows that he is having a lustful mind as soon as his mind is preoccupied with lust.
He especially knows that he is having a lust-free mind as soon as his mind is disappointed with the defilements of lust.

He especially knows that he is having a Hateful mind as soon as his mind is preoccupied with trouble, dissatisfaction, and outrage.
He especially knows that he is having a Hatred-free mind as soon as
His mind is preoccupied with loving kindness, compassion, and sympathetic joy.

He especially knows that he is having a deluded mind as soon as his mind is attached to something referred to as “I- Mine- My soul”.
He especially knows that he is having an undeluded mind as soon as
his mind recognises that it should not cling to anything by comprehending that anything is “not I- Not mine- Not my soul”.

He especially knows that he is having a pacified mind when his mind is not being attached to worldly things by contemplating on ‘Anichcha- Dukkha- Anaththa’.
He especially knows that he is having a disturbed mind when his mind is disturbed by clinging-conflicts caused by the worldly things that are seen-heard-felt-remembered.

He especially knows that he is having an improved mental state in him when his mind is capable of tolerating day-to-day issues through discipline.
He especially knows that he is having a poor mental state in him when his mind is disturbed by day-to-day issues.

He especially knows that he is having a higher mental state in him when a most mastered, restrained mind arises.
He especially knows that he is having a very noble mental state in him when his mind is entirely free from clinging-conflicts.

He especially knows that he is having a concentrated mind when his mind becomes calm with eliminated defilements.
He especially knows that he is having a dispersed mind when his mind is disturbed by uneliminated defilements.

He especially knows that he is having a mind which is liberated from ignorance when his mind is liberated from the perception of “I- Mine- My soul” by eliminating ‘Craving- Obstinacy- Arrogance’.
He especially knows that he is having a mind which is deluded with ignorance if he has to eliminate ‘Craving- Obstinacy- Arrogance’ further because he is not liberated from ignorance completely yet.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your mind. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of minds of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the mind that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your mind as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your mind as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the mind as “I- Mine- My Soul” and how sorrow vanished by renouncing the mind after comprehending that the mind is “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your mind, the minds of others and all other worldly things. As a result, this person has no attachment to his own mind, the minds of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible mind, dwells without grasping that mind as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the mind by wisely looking at the true nature of the mind as it is.
In this way, those of you who practise ‘Chiththa~nupassana~va’ meditation will gain an understanding of your mind.

Dhamma~nupassana~va
Living by understanding the inherent nature withing oneself

Monks, how should one live by realising the inherent nature that exists within oneself?

Pakncha Ni~warana– Five impediments

Monks, you should strive to remove five impediments by recognising them.

How would you live while recognising and eliminating five impediments?

Venerable monks,

 When you desire to indulge your eyes, ears, nose, tongue, and body, especially know that ‘Ka~machchahndaya’ arises in yourself.
 When you are not interested in indulging your eyes, ears, nose, tongue, and body, especially know that there is no ‘Ka~machchahndaya’ in you.
 Consciously monitor whether unborn ‘Ka~machchahndaya’ reoccurs.
 Act to eliminate any ‘Ka~machchahndaya’ that had already occurred in you and make sure that ‘Ka~machchahndaya’ has been completely eradicated from you.
 Ascertain that there is no reason in you to reoccur that eradicated ‘Ka~machchahndaya’.

 When you experience anxiety- unhappiness- conflicts with others, especially know that ‘Vya~pa~daya’ arises in you.
 When you are not experiencing anxiety- unhappiness- and conflicts with others, especially know that there is no ‘Vya~pa~daya’ in you.
 Consciously monitor whether unborn ‘Vya~pa~daya’ reoccurs.
 Act to eliminate any evil thoughts that have already occurred in you and make sure that ‘Vya~pa~daya’ has been completely eradicated from you.
 Ascertain that there is no reason in you to reoccur that eradicated ‘Vya~pa~daya’.

 When you recognise that you have no motivation for eradicating sensual pleasure because of the greed for indulging your senses, especially know that ‘Thihnamiddhaya’ or Dysfunctional nature of both body and mind arises in yourself.
 When you recognise that you want to eradicate sensual pleasure, especially know that ‘Thihnamiddhaya’ does not arise in yourself.
 Consciously monitor whether unborn ‘Thihnamiddhaya’ reoccurs.
 Act to eliminate any ‘Thihnamiddhaya’ that had already occurred in you and make sure that ‘Thihnamiddhaya’ has been completely eradicated from you.
 Ascertain that there is no reason in you to reoccur that eradicated ‘Thihnamiddhaya’.

 Because of the egoism caused by ‘Craving- Obstinacy- Arrogance’ that has been created as “I- mine- my soul” especially know that ‘Uddhachchakukkuchchaya’ or conceit and remorse arises in yourself.
 When you have the understanding that your image, sensations you experience, or your mind is ‘Not I- Not mine- Not my soul’, especially know that ‘Uddhachchakukkuchchaya’ does not arise in yourself.
 Consciously monitor whether unborn ‘Uddhachchakukkuchchaya’ reoccurs.
 Act to eliminate any ‘Uddhachchakukkuchchaya’ that had already occurred in you and make sure that ‘Uddhachchakukkuchchaya’ has been completely eradicated from you.
 Ascertain that there is no reason in you to reoccur that eradicated ‘Uddhachchakukkuchchaya’.

 If you do not understand the Four Noble Truths, especially know that you have ‘Vichikichchah~’ or doubt that cannot come to a firm determination or a firm judgment of how to practise the Eight Fold Path.
 If you know the suffering, the Cause of suffering, the cessation of suffering, and the path to end the suffering, especially know that there is no ‘Vichikichchah~’ doubt about following the Noble Eightfold Path.
 Consciously monitor whether unborn ‘Vichikichchah~’ reoccurs.
 Act to eliminate any ‘Vichikichchah~’ that had already occurred in you and make sure that ‘Vichikichchah~’ has been completely eradicated from you.
 Ascertain that there is no reason in you to reoccur that eradicated ‘Vichikichchah~’.

o In this way, dwell consciously by wisely seeing and understanding the true nature of your Inherent nature. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of Inherent nature of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which is created by grasping the Inherent nature that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your Inherent nature as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of that grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your Inherent nature as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the Inherent nature as “I- Mine- My Soul” and how sorrow vanished by renouncing the Inherent nature after comprehending that the Inherent nature is “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your Inherent nature, the Inherent nature of others and all other worldly things. As a result, this person has no attachment to his own Inherent nature, the Inherent nature of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible Inherent nature, dwells without grasping that Inherent nature as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells by understanding the true nature of the Inherent nature by wisely looking at the true nature of the Inherent nature as it is.

Monks, this is how a noble disciple lives while recognising and eliminating five impediments of his inherent nature.

Pakncha Upa~da~naskhandha Section
Grasping five elements of a thought

Again, monks, look at how grasping the five elements of thought occurs in you.

What are those five ‘Skandhas’ (elements)?
Ru~pa, Vedana~, Saknkna~, Sangka~ra, Viknkna~na
(Image or Object, Sensation, Perception, Notion, Cognition)

Monks, you should strive to banish that grasping by recognising how the grasping of five elements occurs by craving as “I- Mine- My soul” and how that grasping causes suffering.
How should one live while eliminating the grasping of the five elements?

Wisely recognise Rupa (the image or object) wisely by perceiving its ‘Anichcha- Dukkha- Anaththa’ nature.
Wisely recognise the emergence of the image or object.
Wisely recognise the image or object’s disappearance.

Wisely recognise Vedana~ ( the sensation) wisely by perceiving its ‘Anichcha- Dukkha- Anaththa’ nature.
Wisely recognise the emergence of the sensations.
Wisely recognise the sensations’ disappearance.

Wisely recognise Saknkna~ (the perception) wisely by perceiving its ‘Anichcha- Dukkha- Anaththa’ nature.
Wisely recognise the emergence of the perceptions.
Wisely recognise the perceptions’ disappearance.

Wisely recognise Sangka~ra (the notion) wisely by perceiving its ‘Anichcha- Dukkha- Anaththa’ nature.
Wisely recognise the emergence of the notions.
Wisely recognise the notions’ disappearance.

Wisely recognise Viknkna~na (the cognition) wisely by perceiving its ‘Anichcha- Dukkha- Anaththa’ nature.
Wisely recognise the emergence of cognition.
Wisely recognise the cognition’s disappearance.

In this way, get rid of the ‘Craving- Obstinacy- Arrogance’ by understanding that you have only experienced suffering as a result of grasping image or object- sensation- perception- notion-cognition as “I- Mine- My soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your Inherent nature, the Inherent nature of others and all other worldly things. As a result, this person has no attachment to his own Inherent nature, the Inherent nature of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible Inherent nature, dwells without grasping that Inherent nature as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells while recognising and eliminating the grasping of five elements of his Inherent nature by wisely looking at the true nature of the Inherent nature as it is.

Monks, this is how a noble disciple lives while recognising and eliminating the grasping of five elements of his inherent nature.

Chahsu Ajjhaththikaba~hira A~yathana Section
Dwells while Identifying the six internal-external entities

Monks, furthermore, you should live while understanding the six internal-external entities.

Monks, how should you understand the six internal-external entities?

 Wisely understand your eye.
 Wisely understand the images you see via your eye.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping an image by craving.
 Frustrate with everything by understanding that the image, as well as your eye and the sensation-perception-notion-cognition that arises as a result of the combination of your eye and image, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that eye or image, or the sensation-perception-notion-cognition that arises as a result of the combination of your eye and image as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the images or objects that come into contact with your eyes at all times, being conscious to avoid the recurrence of banished combinations.

 Wisely understand your ear.
 Wisely understand the sounds you hear via your ear.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping the sound by craving.
 Frustrate with everything by understanding that the sound, as well as your ear and the sensation-perception-notion-cognition that arises as a result of the combination of your ear and sound, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that ear or sound or the sensation-perception-notion-cognition that arises as a result of the combination of your ear and sound as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the sound that comes into contact with your ears at all times, being conscious to avoid the recurrence of banished combinations.

 Wisely understand your nose.
 Wisely understand the smells you feel via your nose.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping a smell by craving.
 Frustrate with everything by understanding that the smell, as well as your nose and the sensation-perception-notion-cognition that arises as a result of the combination of your nose and smell, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that nose or smell, or the sensation-perception-notion-cognition that arises as a result of the combination of your nose and smell as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the smells that come into contact with your nose at all times, being conscious to avoid the recurrence of banished combinations.

 Wisely understand your tongue.
 Wisely understand the taste you feel via your tongue.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping a taste by craving.
 Frustrate with everything by understanding that the taste, as well as your tongue and the sensation-perception-notion-cognition that arises as a result of the combination of your tongue and taste, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that tongue or taste or the sensation-perception-notion-cognition that arises as a result of the combination of your tongue and taste as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the tastes that come into contact with your tongue at all times, being conscious to avoid the recurrence of banished combinations.

 Wisely understand your body.
 Wisely understand the touch you feel via your body.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping a touch by craving.
 Frustrate with everything by understanding that the touch, as well as your body and the sensation-perception-notion-cognition that arises as a result of the combination of your body and touch, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that body or touch, or the sensation-perception-notion-cognition that arises as a result of the combination of your body and touch as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the touch that comes into contact with your body at all times, being conscious to avoid the recurrence of banished combinations.

 Wisely understand your mind.
 Wisely understand the memory you remember via your mind.
 Understand the sensation-perception-notion-cognition that occurs as a result of grasping a memory by craving.
 Frustrate with everything by understanding that the memory, as well as your mind and the sensation-perception-notion-cognition that arises as a result of the combination of your mind and memory, are of the ‘Anichcha- Dukkha- Anaththa’ nature.
 Do not grasp that mind or memory, or the sensation-perception-notion-cognition that arises as a result of the combination of your mind and memory as “I- Mine- My soul” by Craving.
 In that way, be conscious of whether combinations that have not previously occurred will occur.
 By being conscious, act wisely to eliminate any previously formed combinations.
 Dwell wisely on the memories that come into contact with your mind at all times, being conscious to avoid the recurrence of banished combinations.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your Inherent nature, the Inherent nature of others and all other worldly things. As a result, this person has no attachment to his own Inherent nature, the Inherent nature of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible Inherent nature, dwells without grasping that Inherent nature as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, this is how a noble disciple lives disciplining himself while understanding and banishing the combinations of the six internal-external entities by wisely looking at the true nature of the Inherent nature as it is.

Monks, this is how a noble disciple lives disciplining himself while understanding and banishing the combinations of the six internal-external entities of his inherent nature.

Saththa Bojjhangga
Seven qualities to cultivate while walking the path to ‘Nirwana’

Monks, take a look again. To achieve enlightenment, seven qualities must be cultivated. It is called “Saththa Bojjhangga” (The Seven Elements of Enlightenment).
Monks, how should Saththa Bojjhangga be cultivated?

Venerable monks,
 If you are cultivating the element of enlightenment known as consciousness, you should be aware that “Sathi Sambojjhangga exists in me”.
 If the element of enlightenment known as consciousness is not present in you, wisely know that “Sathi Sambojjhangga does not exist in me”.
 If the unborn consciousness appears, wisely know that the “Sathi Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Sathi Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as wise contemplation, you should be aware that “Dhamma Vichaya Sambojjhangga exists in me”.
 If the element of enlightenment known as wise contemplation is not present in you, wisely know that “Dhamma Vichaya Sambojjhangga does not exist in me”.
 If the unborn wise contemplation appears, wisely know that the “Dhamma Vichaya Sambojjhangga is being cultivated in you.
 You should be aware that cultivating “Dhamma Vichaya Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as Exertion, you should be aware that “Vi~riya Sambojjhangga exists in me”.
 If the element of enlightenment known as Exertion is not present in you, wisely know that “Vi~riya Sambojjhangga does not exist in me”.
 If the unborn Exertion appears, wisely know that the “Vi~riya Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Vi~riya Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as Bliss, you should be aware that “Pi~thi Sambojjhangga exists in me”.
 If the element of enlightenment known as Bliss is not present in you, wisely know that “Pi~thi Sambojjhangga does not exist in me”.
 If the unborn Bliss appears, wisely know that the “Pi~thi Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Pi~thi Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as Relinquishment, you should be aware that “Passaddhi Sambojjhangga exists in me”.
 If the element of enlightenment known as Relinquishment is not present in you, wisely know that “Passaddhi Sambojjhangga does not exist in me”.
 If the unborn Relinquishment appears, wisely know that the “Passaddhi Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Passaddhi Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as the Concentration of mind, you should be aware that “Sama~dhi Sambojjhangga exists in me”.
 If the element of enlightenment known as the Concentration of mind is not present in you, wisely know that “Sama~dhi Sambojjhangga does not exist in me”.
 If the unborn Concentration appears in the mind, wisely know that the “Sama~dhi Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Sama~dhi Sambojjhangga” in this way will assist you in accomplishing your meditation.

 If you are cultivating the element of enlightenment known as Liberation of the mind, you should be aware that “Upekkha~ Sambojjhangga exists in me”.
 If the element of enlightenment known as Liberation of the mind is not present in you, wisely know that “Upekkha~ Sambojjhangga does not exist in me”.
 If the unborn Liberation of the mind appears, wisely know that the “Upekkha~ Sambojjhangga” is being cultivated in you.
 You should be aware that cultivating “Upekkha~ Sambojjhangga” in this way will assist you in accomplishing your meditation.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your Inherent nature, the Inherent nature of others and all other worldly things. As a result, this person has no attachment to his own Inherent nature, the Inherent nature of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible Inherent nature, dwells without grasping that Inherent nature as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells while cultivating the seven elements of Enlightenments of his Inherent nature that help to accomplish the fruit of ‘Arahath’.

Monks, this is how a noble disciple lives cultivating the seven elements of Enlightenments of his Inherent nature that help to accomplish the fruit of ‘Arahath’.

Chuthura~rya Sathya
The Four Noble Truths

And again, monks, one should dwell in understanding the Four Noble Truths.

Monks, how should a monk live while understanding the Four Noble Truths?

Venerable monks,

The Suffering should be wisely understood and known as ‘Dukkha A~rya Sathyaya’ (This is the suffering) by analysing and contemplating one’s own past experiences with one’s wisdom.
It should be wisely understood that the cause of suffering should be eliminated by wisely understanding the ‘Dukkha Samudaya A~rya Sathyaya’ (This is the cause of suffering).
It should be wisely understood that the ‘Nirwana’ should be attained by comprehending the ‘Nirwana’ or appeasement that is attained after eliminating the cause of Suffering known as ‘Dukkha Nirodha A~rya Sathyaya’ (This is the cessation of suffering).
It should be wisely understood that the correct path should be followed correctly and accordingly by understanding the ‘Dukkha Nirodha Ga~mini~ Patipada~ A~rya Sathya’ (This is the path to get rid of suffering).

Dukkha A~rya Sathya
The Noble Truth of Suffering

Monks, what is ‘Dukkha A~rya Sathya’ (the Noble Truth of Suffering?

Being born is misery,
Getting old or decaying is also misery,
Death is also misery,
Grief- Lamentation- Physical discomfort- Distress
Associating with resented people or things is also a misery,
Separation from loved ones- loved things are also misery,
Not getting something that is preferred is misery.
In brief, all of the ‘Pakncha Upa~da~naskandha’ (Grasping the five elements of thought with ignorance) is a misery.

Monks, what is the ‘Jathi’ (Birth)?
The birth, emergence, conception, or occurrence as a being according to different being realms.
The occurrence of the five elements of the thought according to the certain realm where the birth happened (Appearance- Sensation- perception- notion- cognition)
The occurrence of the six senses according to the certain realm where the birth happened (Eye- ear- nose- tongue- body-mind).
Monks, this is called the ‘Jathi’.

Monks, what is ‘Jara~’?
It is the ageing, decaying, such as deteriorating teeth, skin wrinkling, senses wearing, organ decaying, greying or maturing hair, and rotting the longevity of beings according to the certain realms where they have been born.
Monks, this is called ‘Jara~’.

Monks, what is ‘Marana’ (Death)?
It is the disappearance, separation, break, dying, completing the longevity, leaving the body behind, and breaking of the living organ,
A departure from the body, rupture of the living organ, of beings
according to the certain realms where they have been born.
Monks, this is called ‘Marana’.

Monks, what is ‘Soka’ (Mourning)?
It is the heart-endless sorrows, regrets, grief etc., endured by the beings who have been born inheriting so many different kinds of catastrophes.
Monks, this is called ‘Soka’.

Monks, what is ‘Parideva’?
It is the loud crying, wailing, lamenting, weeping, whimpering, whining, groaning, etc., encountered by the beings who have been born inheriting so many different kinds of catastrophes.
Monks, this is called ‘Parideva’.

Monks, what is ‘Dukkha’ (Pain)?
It is a pain or an unpleasant pain or excruciation or discomfort that arises in the body caused by a disease, illness, uncomfortable posture, tragedy etc.
Monks, this is called ‘Dukkha’.

Monks, what is ‘Domanassa’?
It is sadness, unhappiness, discomfort, melancholy, anxiety, depression, etc., that arise in the mind caused by separation, tragedy, loss, illness, despair, etc.
Monks, this is called ‘Domanassa’.

Monks, what is ‘Upa~ya~sa’?
It is the suffering caused by depression, the suffering caused by anxiety, the suffering caused by grief, and severe exertion to get rid of calamities encountered by the beings who have been born inheriting so many different kinds of catastrophes.
Monks, this is called ‘Upa~ya~sa’.

Monks, what is it called ‘Appiyehi Sampayogo Dukkho’ (Associating with resented people or things is also a misery)?
Having to come into contact with images, sounds, smells, tastes, touches, and memories that he does not like or that do not please him.
Having to associate with something or someone who causes him harm, disasters-unpleasant things,
Having to deal with inconvenient illnesses,
That things one dislikes come into contact with the senses, such as the eye and so on.
Monks, it is said that ‘Appiyehi Sampayogo Dukkho’.

Monks, what is it called ‘Piyehi Vippayogo Dukkho’ (Separation from loved ones- loved things are also misery)?
Having to leave behind images, sounds, smells, tastes, tastes, and memories that he cherishes and enjoys.
Separating himself from those who bring him comfort and happiness,
Having to leave behind things that make him feel at ease,
That one’s favourite things do not come into contact with one’s senses, such as the eye, and so on.
Being separated from one’s mother, father, brother, sister, friends, friends, blood relatives, and so on.
Monks, it is called that ‘Piyehi Vippayogo Dukkho’.

“Venerable colleagues, what does it mean ‘Yampichchahng Na Labhathi Thampi Dukkhang’ (not getting something that is preferred is misery)

Monks, the beings who were born because of creating the reasons for their birth by themselves, get this kind of desire,
“Oh, if we were not subjected to be born!’, ‘Certainly if the birth will not come to us! It is good!”.
Since this is not something that happens according to preference or wish, the beings have to suffer because of not getting what they prefer.
This is ‘the Yampichchahng Na Labhathi Thampi Dukkhang’.
Monks, the beings who were born because of creating the reasons for their birth by themselves and are subject to decay, growing old, wearing out organs and becoming ugly get this kind of desire,
“Oh, if we were not subjected to rot- ageing- decaying the senses- ugly!’, ‘Certainly if ageing or decaying does not come to us! It is good!”.
Since this is not something that happens according to preference or wish, the beings have to suffer because of not getting what they prefer.
This is ‘the Yampichchahng Na Labhathi Thampi Dukkhang’.

Monks, the beings who were born because of creating the reasons for their birth by themselves and are subject to encounter various diseases, disorders, and disasters get this kind of desire.
“Oh, if we were not subjected to encounter various diseases, various disorders, various disasters!’, ‘Certainly if various diseases, disorders, and disasters do not come to us! It is good!”.
Since this is not something that happens according to preference or wish, the beings have to suffer because of not getting what they prefer.
This is ‘the Yampichchahng Na Labhathi Thampi Dukkhang’.

Monks, the beings born because of creating the reasons for their birth by themselves and are subject to die get this kind of desire.
“Oh, if we were not subjected to death!’, ‘Certainly if death does not come to us! It is good!”.
Since this is not something that happens according to preference or wish, the beings have to suffer because of not getting what they prefer.
This is ‘the Yampichchahng Na Labhathi Thampi Dukkhang’.

Monks, the beings born because of creating the reasons for their birth by themselves and are subject to grieving, mourning, depression with physical- mental pain or making efforts to eliminate tragedies, get this kind of desire.
“Oh, if we were not subjected to grieve, mourn, depress with physical- mental pain or eliminate tragedies!“,
“Certainly, if grief, mourning, physical- mental pain, tragedies do not come to us! It is good!“
Since this is not something that happens according to preference or wish, the beings have to suffer because of not getting what they prefer.
This is ‘the Yampichchahng Na Labhathi Thampi Dukkhang’.

Monks, what does it mean “In brief, all of the ‘Pakncha Upadanaskandha’ (Grasping the five elements of a thought with ignorance) is a misery”?
What is that?
That is,
• Clinging to the image or object with Craving due to ignorance or not knowing the inconstant and impermanent nature of the image – grasping the image or object ‘Ru~pa Upa~da~na’
• Clinging to the sensation that occurs in certain moments (seeing, hearing, tasting, smelling, feeling, remembering) with Craving due to ignorance or not knowing the inconstant and impermanent nature of the sensation – grasping the sensation ‘Vedana~ Upa~da~na’
• Clinging to the perception that occurs in certain moments (seeing, hearing, tasting, smelling, feeling, remembering) with Craving due to ignorance or not knowing the inconstant and impermanent nature of the perception – grasping the perception ‘Saknkna~ Upa~da~na’.
• Clinging to each notion (seeing, hearing, tasting, smelling, feeling, remembering) with Craving due to ignorance or not knowing the inconstant and impermanent nature of the notion – grasping the preconceived thoughts ‘Sangka~ra Upa~da~na’.
• Clinging to the cognition or the wildly grasped thought (seeing, hearing, tasting, smelling, feeling, remembering) with Craving due to ignorance or not knowing the inconstant and impermanent nature of the cognition- grasping the cognition ‘Viknkna~na Upa~da~na’.

Monks, all this brings only sorrow to the beings. That’s why it is said, in brief, that Paknchaupa~da~naskandha (grasping the Five Skandhas) is misery.

Monks, this is called ‘The Noble Truth of Suffering’.

Dukkha Samudaya A~rya Sathya
The Noble Truth of the cause of the suffering

Monks, what is ‘Dukkha Samudaya A~rya Sathya’ (the Noble Truth of the Cause of the Suffering)?

That is the ‘Craving’, which influences one to cling happily to certain sensual pleasures that cause rebirth.

What is that?
• ‘Ka~ma Thanha~‘ (Craving of Sensual Pleasure) – Craving to indulge the six senses of Eye- Ear- Nose-Tongue- Body- Mind
• ‘Bhava Thanha~‘ (Craving of Existence- Craving for becoming or possessing) – Craving to become or possess lustful opportunities or lustful objects that are grasped with greed
• ‘Vibhava Thanha~‘ (Craving of Non-Existence – Craving for not becoming or not possessing) – Craving to remain separate from the external world of lust without being overcome by Greed- Hatred- Delusion

Monks, where does that Craving occur from, and where does sink in, imprinting into the mind?
Wherever the pleasure-comfort sensation is elicited in a certain world, the Craving occurs right there, and sinks in, imprinting into the mind right there.
In which world of pleasure-comfort sensation?

When the pleasure-comfort sensation is elicited in the world of the eye, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the ear, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the nose, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the tongue, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the body, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the mind, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of the image, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the sound, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the smell, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the taste, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the touch, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of the memory, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of past experiences caused by the eye, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the ear, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the nose, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by tongue, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the body, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the mind, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of eye contact with images, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of ear contact with sounds, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of nose contact with smells, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of tongue contact with tastes, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of body contact with touches, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of mind contact with memories, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of sensations caused by the eye, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the ear, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the nose, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the tongue, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the body, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the mind, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of
image recognition, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
sound recognition, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
smell recognition, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
taste recognition, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
touch recognition, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of memory recognition, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of remembering the image, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of remembering the sound, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of remembering the smell, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of remembering the taste, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of remembering the touch, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of remembering the memory, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of desire to image, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of desire to sound, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of desire to smell, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of desire to taste, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of desire to touch, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of desire to memory, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of the image, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of sound, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of smell, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of taste, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of touch, the Craving occurs right there, and sinks in, imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of memory, the Craving occurs right there, and sinks in, imprinting into the mind right there.

When the pleasure-comfort sensation is elicited in the world of
image inquiry, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
sound inquiry, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
smell inquiry, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
taste inquiry, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of
touch inquiry, the Craving occurs right there, and sinks in,
imprinting into the mind right there.
When the pleasure-comfort sensation is elicited in the world of memory inquiry, the Craving occurs right there, and sinks in, imprinting into the mind right there.

Monks this is called ‘Dukkha Samudaya A~rya Sathya’ (the Noble Truth of the cause of the suffering).

Dukkhanirodha A~rya Sathya
The Noble Truth of the cessation of suffering

Monks, what is called ‘Dukkhanirodha A~rya Sathya’ (The Noble Truth of the cessation of suffering)?

Nirwana’s accomplishment by eradicating ‘Craving- Obstinacy- Arrogance’ has been created by grasping as ‘I- Mine- My soul’ as a result of completely eliminating the Craving in him.

Monks, where does that Craving end by quenching and where does it eradicate by disappearing?
Wherever the pleasure-comfort sensation is elicited in a certain world, the Craving ends by quenching right there, eradicating it by disappearing right there.
In which world of pleasure-comfort sensation?

When the pleasure-comfort sensation is elicited in the world of the eye, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the ear, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the nose, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the tongue, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the body, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the mind, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of the image, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the sound, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the smell, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the taste, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the touch, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of the memory, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of past experiences caused by the eye, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the ear, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the nose, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the tongue, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the body, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of past experiences caused by the mind, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of eye contact with images, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of ear contact with sounds, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of nose contact with smells, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of tongue contact with tastes, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of body contact with touches, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of mind contact with memories, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of sensations caused by the eye, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the ear, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the nose, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the tongue, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the body, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sensations caused by the mind, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of
image recognition, the Craving ends by quenching right there,
eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
sound recognition, the Craving ends by quenching right there,
eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
smell recognition, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
taste recognition, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
touch recognition, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of memory recognition, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of remembering the image, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of remembering the sound, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of remembering the smell, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of remembering the taste, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of remembering the touch, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of remembering the memory, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of desire to image, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of desire to sound, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of desire to smell, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of desire to taste, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of desire to touch, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of desire to memory, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of the image, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of sound, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of smell, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of taste, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of touch, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of analysing the good or bad of memory, the Craving ends by quenching right there, eradicating it by disappearing right there.

When the pleasure-comfort sensation is elicited in the world of image inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of sound inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
smell inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
taste inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of
touch inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.
When the pleasure-comfort sensation is elicited in the world of memory inquiry, the Craving ends by quenching right there, eradicating it by disappearing right there.

Monks, this is called ‘Dukkhanirodha A~rya Sathya’ (The Noble Truth of the cessation of suffering).

Dukkha Nirodha Ga~mini~ Patipada~ Ariya Sathya
The Noble Truth of the path to end the suffering

Monks, what is called ‘Dukkha Nirodha Ga~mini~ Patipada~
Ariya Sathya’ (the Noble Truth of the path to end the suffering)?

This is the Eight-fold Path.
What is that?
Samma~ Dittih (Perfect cognition)
Samma~ Sangkappa (Perfect Intention)
Samma~ Wa~cha~ (Perfect talk)
Samma~ Kammantha (Perfect actions)
Samma~ A~ji~va (Perfect livelihood)
Samma~ Wa~ya~ma (Perfect diligence)
Samma~ Sathi (Perfect conscious)
Samma~ Sama~dhi (Perfect concentration)

Monks, what is ‘Samma~ Dittih’? (Perfect cognition)
Knowledge of the Suffering,
Knowledge of the cause of Suffering,
Knowledge of the cessation of Suffering,
Knowledge of the Path to End Suffering, comprehending wisely by ownself.
Monks, this is called ‘Samma~ Dittih’

Monks, What is ‘Samma~ Sangkappa’ ? (Perfect Intention)
Establishing one’s own self,
The aspiration or determination to get rid of clingings-attachments.
The aspiration or determination to get rid of revenge- conflicts- evils.
The aspiration or determination to get rid of persecutions towards others
Monks, this is called ‘Samma~ Sangkappa’

Monks, what is ‘Samma~ Wa~cha~’ ? (Perfect talk)
Disciplining own words for
Not lying,
Not gossiping,
Not using brutal words,
Not saying hollow words,
Monks, this is called ‘Samma~ Wa~cha~’ (Perfect talk)

Monks, what is ‘Samma~ Kammantha’? (Perfect actions)
Disciplining the body for
Avoid killing animals,
Avoid stealing,
Abstain from misuse of sensual pleasure,
Monks, this is called ‘Samma~ Kammantha’?

Monks, what is ‘Samma~ A~ji~va’? (Perfect livelihood)
Abstaining from wrongful lifestyles and wrongful means of livelihood,
living a righteous life and a righteous livelihood
Monks, this is called ‘Samma~ A~ji~va’.

Monks, what is ‘Samma~ Wa~ya~ma’? (Perfect diligence)
The monk strengthens his will with a strong desire to prevent the mistakes- sins- evils (Akusal) that he has not committed so far in the future too, and makes an enormous effort to maintain his mind accordingly.
The monk strengthens his will with a strong desire to eradicate the mistakes- sins- evils (Akusal) that he has not yet committed, and also to avoid committing them even in the future, makes an enormous effort to maintain his mind accordingly.
The monk creates a strong will in mind with an intense desire to cultivate Perfect merits (Kusal) in the future that he has not been able to achieve so far and makes an enormous effort to maintain the mind accordingly.
The monk uses that Perfect merits (Kusal) that he has acquired so far to put a stop to the endless ‘sansara’, to not become disillusioned, to elevate the mind, to achieve greatness, to complete meditation and put an enormous amount of effort to maintain the mind accordingly with a strong desire.
Monks, this is called ‘Samma~ Wa~ya~ma’.

Monks, what is ‘Samma~ Sathi’? (Perfect Conscious)
The bhikshu dwells consciously, investigating and contemplating wisely the true nature of his body with an enormous effort of getting rid of vices to eliminate Greed and Hatred.
The bhikshu dwells consciously, investigating and contemplating wisely the true nature of the sensations with an enormous effort of getting rid of vices to eliminate Greed and Hatred.
The bhikshu dwells consciously, investigating and contemplating wisely the true nature of his mind with an enormous effort of getting rid of vices to eliminate Greed and Hatred.
The bhikshu dwells consciously, investigating and contemplating wisely the true nature of within himself with an enormous effort of getting rid of vices to eliminate Greed and Hatred.
Monks, this is called ‘Samma~ Sathi’.

Monks, what is ‘Samma~ Sama~dhi’? (Perfect Concentration)
In Buddha’s dispensation, the bhikshu, who separates from Sensual pleasure and defilements, dwells with deep reasoning and analysing in the first Meditative Plane where happiness and comfort arise through relaxation.
Then the bhikshu, who pacified reasoning and investigating, dwells with a pleasant inner spiritual peace in the second Meditative Plane where happiness and comfort arise through mental concentration and free from reasoning and analysing.
Is there any certain meditative plane praised by Nobles saying that good physical health, pure consciousness, and a comforting abode can be found, that bhikshu dwells in that third Meditative Plane with the neutral mind and pure consciousness.
Then that Bhikshu dwells in the fourth meditative plane (Fourth Dhyana) with a very pure conscious and neutral mind, freeing from even that comfort without clinging or conflicts, abandoning even all previous willingness and reluctance.
Monks, this is called ‘Samma~ Sama~dhi’.

Monks, this is called ‘Dukkha Nirodha Ga~mini~ Patipada~
Ariya Sathya’.

o In this way, dwell consciously by wisely seeing and understanding true nature of your Inherent nature. And also dwell consciously without clinging to anyone or anything by wisely seeing and wisely understanding the true nature of Inherent nature of others.
o Dwell consciously, realising that you had to suffer because of the ‘Craving-Obstinacy-Arrogance’, which created by grasping the Inherent nature that has the nature of ‘Anichcha- Dukka- Anaththa’ as “I- Mine- My soul”.
o Live consciously by wisely observing how those ignorant thoughts accumulated as a result of those graspings have changed opportunistically from time to time.
o Dwell consciously by wisely seeing the thoughts you have been creating since birth by grasping your name-clan-race-caste-religion-caste lineage-friends-property-village-country.
o Simultaneously, reflect by wisely observing how those thoughts decay and cease, as well as the new thoughts arise from time to time.
o Dwell consciously by wisely seeing and wisely contemplating how the ‘Craving- Obstinacy- Arrogance’ arose in you when you grasped your Inherent nature as “I-Mine-My soul”, and how fear-discontentment-fatigue-sorrow arose in you as a result of those grasping.
o Dwell consciously by wisely seeing and wisely contemplating how ‘Craving- Obstinacy- Arrogance’ vanishes from you when you do not grasp your Inherent nature as “I- Mine- My soul” and how you experience lightness- Appeasement-Happiness as a result of not grasping.
o Dwell consciously by wisely seeing and wisely contemplating how sorrow arose when grasping the Inherent nature as “I- Mine- My Soul” and how sorrow vanished by renouncing the Inherent nature after comprehending that the Inherent nature is “Not I- Not mine- Not my soul”.

o In this way, discipline in the Inhalation and exhalation process by wisely seeing and wisely contemplating the arising-ceasing of your Inherent nature, the Inherent nature of others and all other worldly things. As a result, this person has no attachment to his own Inherent nature, the Inherent nature of others, or any other external object.
o In this way, as long as the noble disciple who is conscious and not ignorant and wisely contemplates the true nature of the visible Inherent nature, dwells without grasping that Inherent nature as ‘I’ or ‘Mine’.
o In this way, he who dwells in such a way as banishing ‘Craving-obstinacy- Arrogance’, no defilement will arise in him.
o Monks, it is said that a noble disciple dwells while understanding the four Noble Truths by wisely looking at the true nature of his Inherent nature.

Monks, this is how a noble disciple lives: by understanding the four Noble Truths through a wise examination of his inherent nature.

Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for seven years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote seven years!
If someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for six years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote six years!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for five years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote five years!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for four years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote four years!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for three years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote three years!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for two years! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote two years!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for one year! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote one year!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for seven months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote seven months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for six months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote six months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for five months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote five months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for four months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote four months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for three months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote three months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for two months! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote two months!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for one month! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote one month!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattahna) for half a month! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

It may not always be necessary to devote even half a month!
Monks, if someone practices this four-way method of establishing consciousness (Sathara Sathipattah~na) for seven days! he can hope for the fruit of Arahath, which does not result in rebirth, or as long as the reason for the existence of five elements in him exists, the fruit of Anagami, which does not result in lustful existence.

“The only way to achieve the Great ‘Nirwana’ or appeasement by transcending sorrow- lamentation- agony- distress- discomfort- and discontentment for the beings who inherited the nature of walking in an endless misery journey in the ‘sansara’ is the establishment of consciousness in four ways”.

Thus, it should be looked at wisely as this was stated!

Those monks happily accepted what this Blessed One said with a pleasant mind.

The Sathipattah~na Sutra comes to an end here.

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