Meditation of Sattipatthana

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”.

Elaboration
Intense Greed is the desire to possess one’s own body as well as external animate and inanimate objects with grasping as ‘I- mine’.   Hatred is the internal conflict that arises when one fails to maintain the grasped things according to his desire.

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.

Elaboration

Now that you are fully aware and conscious, you are beginning to sense better about breathing in and out.   It’s like hearing the ticking of a clock’s second hand during a very quiet time at home.   Now, concentrate on your inhalation and exhalation and practise mind harmonisation. Remember that you should only focus on the inhalation and exhalation processes and not breathe deliberately.   It is depicted in the following section of this suthra. You must practise in this manner for some time. This is due to the fact that the mind, which was used to running in all directions, must be concentrated through patience and training.   To bring your mind into concentration, all you have to do is be conscious. When you realise your mind has gone astray after starting this training, take control of it, bring it to agreement, and continue training. By repeating this process, the mind, which has become accustomed to being distracted, will eventually agree. When one first begins to meditate in this manner, he or she may become discouraged, thinking, “Oh, I can’t meditate, I can’t concentrate my mind; every time I start meditating, my mind scatters, I can’t do this”, and so forth.   But the problem isn’t a lack of ability to meditate or harmonise his mind; it’s a lack of understanding of the proper method of meditation. Because that person lacks the understanding to assess the effectiveness of his meditation. He is unaware that he has entered the correct meditative path.   He is able to recognise the excessive mind-wandering because he is well-established in meditation and the result of his full effort to establish awareness.   This helps the individual to recognise the extent of defilements accurately.   This recognition of oneself leads to ‘Nirwana’.   However, he complains because he is unable to comprehend the phenomenon intelligently.   What exactly should that person do instead of complaining?     Once a person recognises his mind’s restlessness, his next task should be to identify the objects that the mind pursues by wisely asking himself, “Why is my mind so restless?”, isn’t it?   In this way, the wise inquirer who patiently inquires, meditates and cultivates perseverance will be able to keep his mind in agreement for a longer period of time at one point. This is called “Practising the Path of Nirwana”. This is known as “mind training”.   For example, As if seeing the bottom of a murky pit where the bottom could not be seen after it becomes still, Once he has agreed with his mind, he will be able to recognise the true nature of inhalation and exhalation of the body, which he has grasped as far as “I-Mine” but has yet to comprehend.   So, from now on, in order to comprehend the true nature of the body, which has been thought of as “I- Mine” thus far, wisely examine the process of inhalation and exhalation, which primarily contributes to the body’s existence. In the same way, engage in noble research by wisely investigating and wisely pondering.   Examine this process of inhaling and exhaling wisely and consciously.   Who controls this procedure? Is that you? No, isn’t it?   Well, if you believe that breathing in and out is done by yourself, start doing it yourself, inhaling and exhaling.   Take a deep breath in and exhale a deep breath out. Inhale a short breath and exhale a short breath. Breathe in and out on your own, varying the rhythm as desired.   Manipulate the inhaling and exhaling processes for as long as possible. For example, take a long breath in and a short breath out, or take a short breath in and exhale a long breath out, and so on.   How do you feel right now? Is it a natural or an unnatural state? Is it easy or difficult? Do you feel comfortable or awkward?   If you think you have a natural state of ease, comfort, and wellness, it means you may be someone who does not experience this worldly sorrow.   That is, you may be too stubborn not to accept that there is a suffering you should get rid of.   However, if you encountered any unusual, difficult, or awkward states during your noble investigation, you may now have questions that have arisen within you.   “Even though I dislike suffering, I have to endure discomfort when I control or manipulate the inhaling and exhaling process, which is the primary process of this body, So, how do I refer to this body as ‘I’?”   As well as, although I do not like being sad, this body brings me grief because it is prone to decay and illness.   Furthermore, when the body is afflicted with diseases or illnesses, the entire body or its parts become unresponsive and inactive, and it cannot be handled according to my will. How can this body then be ‘I’?” As a result, you may be realising that “this body may not be you and may not be yours”.   In order to get a better understanding of this dharma, exert more effort, meditate wisely, and discipline yourself in the process of inhalation and exhalation.   You will see wisely that you are someone who is outside of this body if you carefully engage in this noble research.   It will be understood that the action in this body occurs outside your control or will.   You would understand that you do not have conscious control over bodily functions such as food digestion, oxygen intake and carbon dioxide excretion, oxygen distribution throughout the body, and the functioning of major organs such as the brain, heart, and kidneys. Furthermore, none of their operations occur in accordance with our wishes.   Also, no matter how much you oppose it, you will realise that you can’t prevent or control anything that occurs in this body, such as rotting, illness, dysfunction of body parts, or death.   Seeing the true nature of this body, you now understand that this body does not exist according to your will.   That is, one begins to understand well about the ‘Anichcha‘ nature (the self-deceptive nature) of this body.   You begin to realise that you have been sobbing so far when your body ages and becomes afflicted with various diseases as a result of your ignorance of this self-deceptive nature.   One has to suffer because the things he desires do not exist in the way he desires.   You begin to understand the ‘Dukkha‘ nature (agonising nature) of this body in this way.   So now you should wisely ask yourself, ‘How can this body be “Mine or I” if I, who think that my loved ones should exist according to my will, cannot even control my body’?   ‘How can this body be “Mine or I”, if this body brings me sorrow by decaying, suffering from illnesses, even though I hate sorrow,   When you wisely ask yourself why you cannot control this body from ageing, decaying or illness if the body is “Mine or I”, you will realise that the body is not you or yours.   Consider how long you thought of your body to be your soul.   Although a soul is meant to be a permanent image or a permanent nature, you will realise that the image you identified as ‘I’ and your nature of likes-dislikes-thoughts-wishes-behaviour have changed over time since you were born.   If so, discipline in inhalation and exhalation by wisely contemplating further about the body which you have identified as ‘I’. Investigate wisely whether “Is there a soul in the body” or “Is there a soul in myself?”.   Practise the inhalation and exhalation process consciously by comparing it to the way your body arose when you were born, succumbs to decay disease, and eventually disappears to understand how all worldly things are subject to arising and ceasing. That is, you will be able to comprehend further that this body is subject to the impermanence of “Anaththa” (Inconstant) nature, which changes at all times.   Because the body is also being subjected to the law of nature, which is ceasing as it arises, wisely understand that you cannot save yourself or your loved ones from getting sick, getting old, or dying, even if you do not like them to be getting sick, getting old, or dying.   In this way, as one gradually eliminates ignorance within oneself, the attachment to one’s own body created by the greed of  “I- Mine” will also gradually fade away.   Wisely think about whether it is appropriate to refer to something as ‘I- Mine- My soul’ if it does not exist according to your will, causes you grief, or is inconstant.   In other words, wisely ask yourself, “If this body has the nature of ‘Aniccha- Dukkha- Anaththa’, how can I refer to this body as ‘I- Mine- My soul?”   Discipline in practising the inhalation and exhalation process by comparing it to the nature of your body: Contemplate consciously, “If I don’t wish something that doesn’t exist as I wish,….. if I don’t wish to suffer,….. if I don’t wish to get old,…… if I don’t wish to die,…. how can this so vulnerable body that is subject to all of the above calamities be called “I”.  Therefore, try to comprehend that this body is “Not I- Not mine- Not my soul”.

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.

Elaboration
The Buddha then advised the novice monk, Rahula, that if something is subject to ‘Anichcha- Dukkha- Anaththa‘ (Self-deceptive, Causes sorrow, and Is inconstant) there is no reason to identify it as “I- Mine- My soul”. As Buddha advised, you should dwell, wisely contemplating the true nature of your entire body of eyes-ears-nose-tongue-body.

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.

Elaboration

If you examine this further, you will notice that the extent of exhalation is the same as the extent of inhalation. That is, the long breath in is followed by a long breath out, and the short breath in is followed by a short breath out.   The one who contemplates wisely in that way is able to understand the world doctrine that all that is subject to arising is also subject to ceasing. That everything will decay in the same way that it was born. That this body will die one day, just as it was born.   Understand that even your own body is subject to world doctrine by wisely contemplating through your concentrated mind.   Discipline in the inhalation and exhalation process by wisely contemplating how futile those sorrow-agony-disappointments-hatred occurred in your mind so far when the body gets sick- when the body feels discomfort- when the body decays because of your ignorant judgement of the body that ‘the body is you’ or ‘you are the body’.   Investigate carefully the times when you were sad.   Each time, there was a sense of “I”, or “Mine”, or “I like”, or “I don’t like” or “I want” or “I don’t want”, right?   Has the death of someone you don’t know or someone from another country caused you to weep? No, right?   Understand that your agony has been caused solely by what you have wrongly identified as “I –  Mine – My soul” in ignorance.   Think wisely that if even your body does not belong to you and you cannot control it according to your will, how can you possess external things and control others according to your will?   But how hard have you made effort so far to control your body, parents, brothers and sisters, friends, neighbours, city dwellers, country dwellers, home, village, country, world, and so on, according to your will? How hard have you tried to maintain them according to your will?   Remind yourself how much torture and distress you must have endured. Strive to understand wisely by carefully examining these.   Eliminate Greed in others by wisely contemplating and comprehending the nature of other people’s bodies, which do not exist according to their will, are full of misery, and are subject to decay.   Discipline in the inhalation and exhalation process by understanding the true nature of one’s own or others’ bodies.   Understand that your body and the bodies of all beings are destined to die at any time, beginning as a child and without a specific timeline, whether as an infant, child, adolescent, young, adult, or old.   Understand that this body is prone to a variety of diseases, fractures, and breaks, it is fragile as a pot of clay,…. it’s unexploitable nature due to unexpected hazards,….   Match your body, as well as the bodies of all other beings, with all objects and energies visible in this world. When you do so, you will understand one common principle that is subjected to all of these. What exactly is it?  It is “Arising-Ceasing”   So wisely comprehend that this body, which I claimed to be mine, is a part of nature, which I inherited according to world doctrine only to sustain this birth, and that it cannot be claimed as mine. Understand that everything in this world has a finite existence and a permanent cessation. Wisely contemplate how foolish you were to mourn, grieve, and lament so far when you or a loved one became ill, decayed, faced a disaster, died, or remembered your or their death.

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.
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- Apeasement-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.

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.
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- Apeasement-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.

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.
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- Apeasement-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.

Elaboration
Tears which hold the power of life mean that you have been suppressed by tears all over the ‘Sansara’, enduring all sufferings.

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.
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- Apeasement-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.

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.
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- Apeasement-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.

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, 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.
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- Apeasement-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.
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.

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.
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- Apeasement-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.

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.

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.
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- Apeasement-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.

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.

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.
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- Apeasement-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.

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.

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.
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- Apeasement-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.

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, 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.
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- Apeasement-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.

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.

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.
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- Apeasement-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.

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.

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.
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- Apeasement-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.

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.
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- Apeasement-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.

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.

Elaboration

Examine your sensations when images or objects come into contact with your senses: eyes, ears, nose, tongue, body, and mind. Analyse by thinking wisely. When you contemplate in this manner, you will be able to understand how these sensations of pleasure – sorrow – neutral arise.   When seeing-hearing-feeling-remembering something that “I like – it will benefit me or my loved ones – something belongs to me or to my loved ones”, a pleasure sensation is experienced.   When seeing-hearing-feeling-remembering something that “I don’t like – It will cause a loss to me or my loved ones – something belongs to whom I dislike”, a sorrowful sensation is experienced.   When seeing-hearing-feeling-remembering something that “neither I like nor dislike”, “neither profit nor loss to me or my loved ones”, “something belongs to neither me nor my loved ones nor whom I dislike”, a neutral sensation is experienced.   When one investigates consciously, he can realise that he has experienced the pleasure or sorrowful sensation because he had a craving for that object or image. Furthermore, when he experiences a neutral sensation, he recognises that it is because of not having a grasp, desire, or interest in that object or image as “I- Mine”.   This person who wisely inquires further realises that the sensations of pleasure, sorrow or neutrality he experienced with the certain object or image did not stay constantly in the same way.     How is that,   Objects or images that elicited a pleasant sensation at one time elicited a sombre sensation at another. Objects or images that elicited a pleasant sensation at one time elicited a neutral sensation at another. Objects or images that elicited a sombre sensation at one time elicited a pleasant sensation at another. Objects or images that elicited a sombre sensation at one time elicited a neutral sensation at another. Objects or images that elicited a neutral sensation at one time elicited a sombre sensation at another. Objects or images that elicited a neutral sensation at one time elicited a pleasant sensation at another.   If you inquire wisely, it is possible to understand that the neutral sensation was elicited because there was no profit, benefit, or interest associated with that image or object at the time.   Even if that image or object elicits a neutral sensation at the time, the sensation caused by it will be changed again when that image brings you profit.   When carefully analysing and contemplating, you will then understand how these pleasures, sorrows, or neutral sensations are elicited.   Remember, how someone you used to enjoy seeing (causing you a pleasure sensation) later became unpleasant to see (causing you a sorrowful sensation).   Remember, how someone you used to hate seeing (causing you a pleasure sensation) later became pleasant to see (causing you a sorrowful sensation).   Remember, how someone you used to dislike remembering (causing you a sorrowful sensation) became fond of remembering later in life (causing you a pleasure sensation).   Remember, how a song that you previously had no interest in listening to (causing you a neutral sensation) eventually piqued your interest (causing you a pleasure sensation). Remember, how you didn’t smell (causing you a neutral sensation) the fragrance after using a nice fragrant scent for a while that you used to love for a long time (causing you a pleasure sensation).   Remember wisely how the sensation elicited by a specific image or object changed as your likes and dislikes for that image or object changed.   Wisely remember how the sensation elicited by a specific image or object changed when the profit or loss you gained from that image or object changed.   Remember how the sensation elicited by a specific image or object changed depending on how it is connected with you or a loved one, or a hated one.   When you consciously contemplate reflecting on your past experiences in this way, you will be able to understand how those sensations vary and the craving that causes those variations as they are.   When you continue contemplating wisely in this manner, you will understand the reason for eliciting all of these pleasure, sorrow, or neutral sensations. When you continue contemplating wisely in this manner, you will understand the reason for eliciting all of these pleasure, sorrow, or neutral sensations. In each of those cases, the reason for eliciting these sensations is the nature of the grasping that has arisen in yourself with ‘Craving- Obstinacy-Arrogance’ as “I- Mine- My soul” towards those objects or images at that time.   When you become conscious of how you see, hear, feel and remember, you will be able to understand how your own ignorance keeps you existing in the ‘Sansara’.   When a pleasure sensation arises as a result of the image seen by the Eye, that image is grasped with desire and greedily attached to it by thinking that “the Eye is I- the Eye is mine- My Eye is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that image, protect it, and pray for more and more such images to be obtained.   When a sorrowful sensation arises as a result of the image seen by the Eye, that image is grasped with resentment and bound to it by hatred, believing that “the Eye is I- the Eye is mine- My Eye is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that image, destroy it, and pray that such images will never be met. When a pleasure sensation arises as a result of the sound heard by the Ear, that sound is grasped with desire and greedily attached to it by thinking that “the Ear is I- the Ear is mine- My Ear is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that sound, protect it, and pray for more and more such sounds to be obtained.   When a sorrowful sensation arises as a result of the sound heard by the Ear, that sound is grasped with resentment and bound to it by hatred, believing that “the Ear is I- the Ear is mine- My Ear is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that sound, destroy it, and pray that such sounds will never be met.   When a pleasure sensation arises as a result of the smell felt by the Nose, that smell is grasped with desire and greedily attached to it by thinking that “the Nose is I- the Nose is mine- My Nose is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that smell, protect it, and pray for more and more such smells to be obtained.   When a sorrowful sensation arises as a result of the smell felt by the Nose, that smell is grasped with resentment and bound to it by hatred, believing that “the Nose is I- the Nose is mine- My Nose is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that smell, destroy it, and pray that such smells will never be met.   When a pleasure sensation arises as a result of the taste felt by the Tongue, that taste is grasped with desire and greedily attached to it by thinking that “the Tongue is I- the Tongue is mine- My Tongue is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that taste, protect it, and pray for more and more such tastes to be obtained.   When a sorrowful sensation arises as a result of the taste felt by the Tongue, thattaste is grasped with resentment and bound to it by hatred, believing that “the Tongue is I- the Tongue is mine- My Tongue is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that taste, destroy it, and pray that such tastes will never be met.   When a pleasure sensation arises as a result of the touch felt by the Body, that touch is grasped with desire and greedily attached to it by thinking that “the Body is I- the Body is mine- My Body is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that touch, protect it, and pray for more and more such touches to be obtained. When a sorrowful sensation arises as a result of the touch felt by the Body, thattouch is grasped with resentment and bound to it by hatred, believing that “the Body is I- the Body is mine- My Body is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that touch, destroy it, and pray that such touches will never be met.   When a pleasure sensation arises as a result of the memory remembered by the Mind, that memory is grasped with desire and greedily attached to it by thinking that “the Mind is I- the Mind is mine- My Mind is permanent just as myself”. As a result, one exerts oppressive strain day and night to possess that memory, protect it, and pray for more and more such memories to be obtained. When a sorrowful sensation arises as a result of the memory remembered by the Mind, thatmemory is grasped with resentment and bound to it by hatred, believing that “the Mind is I- the Mind is mine- My Mind is permanent just as myself”. As a result, one exerts oppressive strain day and night to get away from that memory, destroy it, and pray that such memories will never be met.   If there was no sensation of pleasure or sorrow elicited when an image contacted the eye or, a sound contacted the ear or, a smell contacted the nose or, a taste contacted the tongue or, a touch contacted the body, or a memory contacted the mind, an indolent nature that is without clinging or conflicts occurs because of not grasping that image or object at that time.   If you inquire consciously, you will realise that such sensations of pleasure or sorrow did not arise because there was no profit or benefit from that image at that time.   For example, does your desire for a favourite food remain the same when it is unimpeded available to you? Do you still feel the same pleasure when you see it? Do you feel the same taste when you eat it now?   Do the same sensations elicit that initially occurred when you see someone you haven’t seen for a long time or someone you have some advantage over, then continue to see the same person more often or when you suffer a loss from that person? Even if you feel discomfort when you see that person now, another person who benefits from that person may be happy when they see that person.   Is it thus the fault of the images or objects that have been seen, heard, felt, or remembered? No, isn’t it? It is your greed that is to blame. Greed is caused by ignorance. Because of not having the understanding of the nature of ‘Anichcha-Dukkha-Anaththa’ due to ignorance, he doesn’t know that he is inconstant,  he doesn’t know that his desire is inconstant……  he doesn’t know that the image or object is inconstant… He grieves in every moment by inheriting only sorrow by grasping all sensations with ‘Craving’ because he thinks of himself, his will, and the image or object as permanent souls.   The love relationship that has formed as a result of the initial pleasure sensation caused by seeing a certain person eventually ends in crimes such as painful murders.   Because of being addicted to the pleasure sensations provided by food, he eventually encountered diseases and afflictions that cause painful sensations.   Despite the fact that having assets and money provides so many pleasurable sensations, one must endure sorrowful sensations as a result of the discontent caused by them, as well as facing calamities such as theft and enemies.   One person who developed hatred in him as a result of grasping despises and insults (sounds heard by ear) he endured that caused him to experience sorrowful sensations has resolved to be successful as revenge. However, once he achieves success and recalls his past (remembering memories in mind), he experiences pleasure sensations about past despises and insults as they have motivated him to be successful.   Another person who developed hatred in him as a result of grasping despises and insults (sounds heard by ear) that caused him to experience sorrowful sensations was involved in violence and was punished by law. However, once he is punished and recalls his past (remembering memories in the mind), he experiences more sorrowful feelings about past despises and insults, which fuels his hatred. Another person has not developed either greed or hatred as a result of not grasping despises and insults that caused him sorrowful sensations in the past. He wisely considers them to be just sounds that his ear heard, understanding that they were repercussions of his previous actions. As he has no reason to remember past despises and insults in the future because of that pacification, he does not develop greed or hatred in him.   Examine these three scenarios carefully. The primary reason for the occurrence of each other’s opposed greed, hatred, non-greed, and non-hatred is the same object and sensation. Isn’t it?   However, that sensation has now changed in two ways, depending on how those two people grasped those images and pains.   That is, in accordance with the nature of those individuals. The nature in that each person is the ‘Craving – Obstinacy – Arrogance’ that they created in themselves grasping their body-mind as “I – Mine – My soul”. (This is well explained in Dhammanupassana.)   In this way, the person who is conscious and strives to eliminate defilements by wisely examining his or her own or others’ past experiences understands, at some point, that both the Image or object and the sensation are self-deceptive… that both the Image or object and the sensation bring sorrow….. that both the Image or object and the sensation are inconstant….   that the pleasure or, sorrowful or neutral sensations do not occur because of the Image or object….. that the happiness, Sorrow, or Neutrality does not occur because of the Image or object….   From the point where it was possible to understand… this noble disciple is eager and strives to investigate wisely, that “So what, in what, who, how, ….cause this happiness, sorrow or neutrality?” or “Where do these feelings of happiness, sorrow, or neutrality exist?”    If you do not like sorrow, wisely inquire yourself whether it is appropriate to take anything as “I or mine” if it is deceptive and causes sorrow. Strive further to get rid of defilements through wise self-inquiry.   Understand that grasping the pleasure-sorrowful-neutral sensations by the ignorant perception of “I- Mine- My soul” through ‘Craving- Obstinacy- Arrogance’ is because of not knowing the ‘Self-deceptive- sorrowful- Inconstant’ (Anichcha- Dukkha- Anaththa) nature of sensations.   Understand by wisely seeing that you experience sorrow only because of that grasping.   When being conscious by not grasping any pleasure, sorrow, or neutral sensations with Craving because of the understanding gained about the image or object and sensations…. When he sees an image, it is only confined to seeing. When he hears a sound, it is only confined to hearing. When he feels a smell, it is only confined to feeling. When he feels a taste, it is only confined to feeling. When he feels a touch, it is only confined to feeling. When he remembers a memory, it is only confined to remembering.   Because of this, he becomes pacified by gradually getting rid of ‘Greed- Hatred- Delusion’.   Therefore, from now on, this conscious noble disciple who has the courage to eliminate defilements consciously and wisely understands by wisely seeing the true nature of the sensations that arise when the images or objects come into contact with his senses.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by seeing a specific image via the eye, Accordingly, if that image is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the image to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by hearing a specific sound via the ear, Accordingly, if that sound is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the sound to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by feeling a specific smell via the nose, Accordingly, if that smell is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the smell to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by feeling a specific taste via the tongue, Accordingly, if that taste is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the taste to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by feeling a specific touch via the body, Accordingly, if that touch is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the touch to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   If the vices of Greed-Hatred occur when eliciting pleasure-sorrow-neutral sensations caused by remembering a specific memory via the mind, Accordingly, if that memory is grasped by analysing whether it is good or bad, comfortable or uncomfortable, If this causes the memory to be remembered repeatedly, It is known that this sensation of pleasure – sorrow – neutral is a defiled sensation.   One who is conscious by understanding the nature of images and sensations as ‘Anichcha-Dukkha- Anaththa’ does not grasp the image- object or does not keep it in mind to remember repeatedly. Because he doesn’t regard the objects or images that he has seen-heard-felt-remembered as good or bad, comfortable or uncomfortable.   Therefore, the vices of Greed-Hatred do not arise in him.   In this way, he who is being appeased by wisely contemplating temporary pleasure and perpetual misery dwells consciously without grasping by wisely seeing the sensations elicited at each moment as they are. Therefore, he now recognises those sensations that do not cause the vices of Greed – Hatred as ‘non-defiled’ sensations.

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.
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- Apeasement-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?

Elaboration

Ever since you have started to contemplate wisely by wisely looking at the entire body (eyes-ears-nose-tongue-body), which you have been referred to as “I- Mine- My soul” so far, and the sensations elicited when the images or objects come into contact with your senses, you come to an understanding of the ‘Anichcha-Dukkha- Anaththa’ nature of your body and sensations.   When one reflects wisely, it becomes clear to him how he has caused himself suffering due to his ignorance.   Since then, those of you who live consciously with the determination that “I must get rid of the suffering that I have caused by myself” will be able to recognise the vices of Greed-Hatred that arise in you.   If it explained how to do that, he maintains his consciousness as a guard to his mind to check the thoughts that come to that mind, just as a city guard is set up at the entrance of a city to check the people entering that city.   Every time the thoughts of ‘Greed- Hatred- Delusion’ appear, he strives to eliminate the craving that causes those vices.   He further strives to eliminate Craving by clearly understanding the Suffering, and the cause of Suffering, by wisely inquiring about temporary pleasure and perpetual misery, wisely analysing, and wisely contemplating. Due to gradually growing wisdom, he is able to get rid of the defilements of ‘Greed- Hatred- Delusion’ gradually, moment by moment, day by day, week by week, month by month, year by year.   You, who are conscious, recognise each thought that arises within you. Accordingly, you will be able to recognise each thought one by one that arises in you.

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.

Elaboration
It should be noted that the following states of mind arise only in noble disciples who dwell between and including the final stage of the fruit of ‘Sakrudagami’ and the fruit of ‘Rahath’.

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.

Elaboration

This conscious person understands the nature of the thoughts that arise in his mind. He begins to realise that in the end, all he had to endure was only suffering as a result of all the clingings and conflicts he had created by being attached to objects or images with lust up until now due to ignorance.   He begins to realise that in the end, all he had to endure was only suffering as a result of all the pleasure, sorrow, and neutral perceptions he has created due to ignorance. He begins to realise that none of those clinging and conflicting feelings exists in the way he wanted, that he has only endured sorrow such as distress, anguish, and annoyance because of the thoughts that arose in each moment and that the thoughts that arose each moment have decayed and become extinct.   He wisely comprehends that the thoughts that arise in each moment are also subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the same as the images or objects and the sensations.   He questions himself how he can refer to this mind that possesses the nature of ‘Anichcha- Dukkha- Anaththa’, as “I- Mine- My Soul”. By being conscious and wisely inquiring, he recognises the true nature of the mind. He completely liberates his mind by eliminating ‘Craving- Obstinacy- Arrogance’.

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.
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- Apeasement-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?

Elaboration

The next thing that arises in a noble disciple who wisely understands his body, sensations, and mind is the curiosity that…. If there is no permanent ‘pleasure or sorrow or neutrality’ nature in that image or object, If there is no permanent ‘pleasure or sorrow or neutrality’ nature in the sensation caused by that image or object, If there is no permanent ‘pleasure or sorrow or neutrality’ nature in the mind which arises as a result of the sensation caused by that image or object,   furthermore,   If the sensations of ‘pleasure or sorrow or neutrality’ are not caused by those images or objects, If the perceptions of ‘pleasure or sorrow or neutrality’ are not caused by those images or objects and sensations, If the grasping that occurred as a result of experiencing ‘pleasure, sorrow, or neutrality’ is not caused by those images or objects, sensations, or mind,   that ‘What is- Where is- Who is- How does’ this ‘pleasure- sorrow- neutrality’ exist or cause? Try to comprehend by analysing and comparing your own and others’ past life experiences to the three examples given in Vedana~nupassana~.   According to how each person grasps those images and sensations, the different forms of minds of Greed- Hatred- Non-greed- Non-hatred occur when grasping the same sensations caused by the same image.   The reason for grasping in different ways is due to the nature of each individual.   The individual’s nature exists in accordance with the ‘Craving- Obstinacy- Arrogance’ that was created as “I- Mine- My soul”.   If so, now you may have an understanding of the importance of understanding the nature within oneself for someone on this noble path. Since then, one must live consciously by understanding one’s own nature at all times.   Because of this, he can recognise the five impediments in oneself. It should be understood that the five impediments obstruct the noble path, impede mental development, completely close the mind, and completely disturb the mind.   What are those five impediments? 1. Ka~machchahndaya  – Greedy for Sensual pleasure, 2.Wya~pa~daya – Evil thoughts,  3.Thihnamiddhaya – Dysfunctional nature of both body and mind to strive eliminate defilements, 4.Uddhachchakukkuchchaya –  conceit and remorse 5.Vichikichchah~va –  Doubt that cannot come to a firm determination or judgement of the correct path to follow to end suffering or unwillingness to accept the correct Buddha’s teaching due to Obstinacy.   This is how the Buddha has illustrated these impediments in a parable.   A person who can obtain a great benefit on the other side of a river full of water comes to cross the river in order to get that benefit. However, if he is lazy and sleeps with his head covered on the bank of this side, he will lose the profit he would have made on the other side. Similarly, the person who is fortunate enough to be able to transcend the ‘Sansara’ (birth and death cycle) in this life loses that fortune due to these 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.
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- Apeasement-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.

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?

Elaboration

What are those five ‘Skandhas’ (elements)? Ru~pa, Vedana~, Saknkna~, Sangka~ra, Viknkna~na (Image or Object, Sensation, Perception, Notion, Cognition)    On another occasion, the Buddha demonstrated these five elements through parables.   “Phenapindu~pamang Ru~pang – Vedana~ Bubulu~pama~ Mari~chiku~pama~ Saknkna~ – Sangkha~ra~ Kadalu~pama~ Ma~yu~pamang Cha Viknkna~nang – Desitha~’ Dichchabandhuna~”   You need to know what ‘Ru~pa‘ (an image or object) is. ‘Ru~pa’ (The image) is similar to bubble foam, which has no fixed shape or nature. It appears, breaks down over time, evolves, and eventually vanishes.   In this way, look at the images of yourself, others and all other objects wisely, likening them to foam. Wisely see how every image evolves and disappears just as it came into existence. Did the images you liked stay the same according to your will? Has your preference remained the same for the image you initially liked? Isn’t the answer to both of these questions ‘no’? Then think wisely about why you grasp such images greedily as “I- Mine”. You need to know what Vedana~ (the sensation) is.  ‘Vedana~’ (The sensation) is similar to that of a water bubble. The water bubble bursts exactly as it was formed and vanishes, leaving no trace of its existence. Wisely look at the sensations by comparing the sensations that arise to you and others with water bubbles. Wisely look at the way, how those pleasure, sorrow, and neutral sensations decay and vanish the same as they are elicited.   Did your likes or dislikes remain the same for the pleasures and sorrows that you initially experienced, the sensations that you did not like or those that did not bring you any sorrow or pleasure?   Has your initial preference remained the same for pleasure sensations, your initial dislike remained the same for sorrowful sensations, or your initial neutrality remained the same for neutral sensations? Isn’t the answer to both of these questions ‘no’? Then think wisely about why you grasp such sensations greedily as “I- Mine”. You need to know what ‘Saknkna~‘ (the percetion) is.  ‘Saknkna~’ (The perception) is like a mirage. A mirage appears to be water in the distance, but there is no water there. Remember a previous experience if you want to confirm that the perception elicited in you misled you like the mirage.   Inquire wisely of yourself whether you have the same perception later on that was caused by the same image or object that you loved to see in the past.   So, wisely investigate the perceptions that are elicited in you and others by comparing them to the mirage. Wisely look at the way, how those pleasure, sorrow, and neutral perceptions decay and vanish the same as they are elicited.   Wisely recognise that the pleasure, sorrow, or neutrality you experience is not due to the true nature of that image.   Was the pleasure, sorrow, or neutral sensation elicited by that image consistent with that image’s true nature? Has your initial preference for pleasure perceptions remained the same, your initial dislike for sorrowful perceptions remained the same, or your initial neutrality for neutral perceptions remained the same? Isn’t the answer to both of these questions ‘no’? Then think wisely about why you grasp such perceptions greedily as “I- Mine”.   You need to know what ‘the ‘Sangka~ra‘ (the notion) is. ‘Sangka~ra’ (Notions) are similar to a banana stem, which lacks a true stem. The banana stem lacks a strong central core, rendering it ineffective. External influences easily destroy it as it is made up of overlapping leaf sheaths. So, wisely investigate the notions that you and others construct by comparing them to a Banana Stem. Wisely look at the way those notions decay and vanish the same way they are constructed.   Did the notions or ‘Sangka~ra’ built up in you towards what you liked, disliked, or neither liked nor disliked remain the same?   Did your preferences remain the same on notions you initially constructed?   Isn’t the answer to both of these questions ‘no’? Then think wisely about why you grasp such notions greedily as “I- Mine”.   You need to know what ‘Viknkna~na‘ (the cognition) is. ‘Viknkna~na’ (the Cognition) is similar to deception. The delusion only serves to mislead us. It contains no facts or incidents. So, wisely examine the thoughts you and others generate by comparing the notions or particularly grasped thoughts that you and others generate with them to an illusion.   Wisely look at the way those each thought, as well as the nature that arose in you, accordingly decay and vanish the same as they are constructed. Did the nature that arose in you remain the same?   Did your preferences on the existences you liked or disliked or neither liked nor disliked remain the same?   Isn’t the answer to both of these questions ‘no’? Then think wisely about why you grasp such cognition greedily as “I- Mine”.

Wisely recognise Ru~pa (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- sensation- perception- notion-cognition as “I- Mine- My soul”.

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- Apeasement-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 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, 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.
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- Apeasement-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 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?

Elaboration

What are those ‘Saththa Bojjhangga’ or ‘The Seven Elements of Enlightenment’   1. Sathi Sambojjhangga          Establishing Consciousness   2. Dhamma Vichaya Sambojjhangga   Wise Investigation and Contemplation 3. Vi~riya Sambojjhangga    Exertion 4. Pi~thi Sambojjhangga     Bliss     5. Passaddhi Sambojjhangga   Relinquishment 6. Sama~dhi Sambojjhangga  Concentration 7. Upekkha~ Sambojjhangga  Equanimity   After you have comprehended the body-sensations-mind-impediments in you- grasping the five elements of thought- the combinations of the six internal and external entities of his inherent nature-, the next step is to put that gained comprehension into action.   That is the practical use of the newly acquired understanding.   The first qualification on the path to enlightenment is the establishment of consciousness, means Sathi Sambojjhangga.   After establishing that consciousness, wisely contemplating temporary pleasure and perpetual misery by investigating and comparing the images or objects that come into contact with your senses with the ‘Anichcha-Dukkha-Anththa’ nature, means Dhamma Vichaya Sambojjhangga.   Striving diligently to eliminate defilements because of the sanity he feels from contemplating images or objects that come into contact with his senses at the present moment, means Vi~riya Sambojjhangga.   The bliss and tranquillity that result from his mental sobriety as a result of the gradual elimination of defilements day by day with his great exertion is the Pi~thi Sambojjhangga.   Along with that bliss and tranquillity, the liberation that he achieves by becoming frustrated with the suffering caused by grasping ‘Craving- Obstinacy- Arrogance’ that has been created as “I- Mine- My soul” so far is the Passaddhi  Sambojjhangga.   In this way, the mind is liberated by gradually freeing the concentrated mind from clinging conflicts that have been eliminating ‘Craving- Obstinacy- Arrogance’ that has been created as “I- Mine- My soul” means Sama~dhi Sambojjhangga.   The Supreme Noble Attainment of the liberated mind from all thoughts that have caused pleasure or sorrow in the past, are currently experiencing or will have to experience in the future is the Upekkha~ Sambojjhangga.

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, 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.
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- Apeasement-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 cultivating the seven elements of Enlightenments of his Inherent nature that help to accomplish the fruit of ‘Arahath’.

Elaboration

This noble disciple can distinguish between ignorance and enlightenment after establishing consciousness and thoroughly understanding his body, sensations, mind, and inherent nature. He is now able to pick and choose what to do and what not to do. He is now able to identify the correct path to take and the incorrect path to avoid. He is able to understand how suffering arose and how suffering fades away.   He is able to realise that the grasping of “I-my-my-soul”, which is the source of suffering, must be discarded.   As a result of his extensive training, this noble disciple is now very skilled in comparing and analysing the true nature of all worldly things grasped as “I- Mine- My soul” with the world doctrine known as “Four Noble Truths”.

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,

1. 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.
2. 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).
3. 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).
4. 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).

From this point forward, he wisely examines the First Noble Truth and analyses and compares the past experiences he has endured one by one in order to comprehend the First Noble Truth with his wisdom.

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’?
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’?
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 ‘Five 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 ‘Dukkha A~rya Sathya’.

Elaboration

This noble person wisely knows that he has gained a very clear understanding of ‘Dukkha A~rya Sathya’ as a result of the clear recognition of the various occasions on which he suffered in this way. He now resides in accomplishing the three phases of the First Noble Truth, having perfectly comprehended the First Noble Truth with his wisdom. At the same time, he wisely analyses and compares the causes of his sufferings to the Second Noble Truth.

Three phases of ‘Dukkha A~rya Sathya’ (The Noble Truth of Suffering)

1. Knowing by hearing ‘Dukkha A~rya Sathya’ from an Arahant or a noble person
2. Wisely knowing that ‘Dukkha A~rya Sathya’ should be clearly understood by oneself.
3. It is the tangible understanding that one gained at one point or on one day that “I have clearly understood the Dukkha A~rya Sathya” while dwelling on contemplating by analysing and comparing the occasions on which he suffered.

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.

Elaboration
Because these six senses are always being greedy for images or objects, Craving is born at the very moment when they come into contact with images or objects, resulting in clinging-conflict.

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.

Elaboration
Because of the images or objects come into contact with the senses, Craving is born right there, resulting in clinging-conflict.

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.

Elaboration
Craving is born for images or objects in the present based on images or objects grasped in the past, resulting in clinging-conflict.

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.

Elaboration
Craving is born according to the way images or objects come into contact with these six senses. It results in clinging-conflict.

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.

Elaboration
Craving is born according to the sensations caused by images or objects that come into contact with these six senses. It results in clinging-conflict.

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.

Elaboration
Craving is born according to the way images or objects are recognised. It results in clinging-conflict.

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.

Elaboration
Craving is born because of repeated recollecting according to the manner in which the senses recognise the images or objects. It results in clinging-conflict.

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.

Elaboration
Craving is born because of the desire for those images, resulting in clinging-conflict.

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.

Elaboration
Craving is born from the analysis of good- bad, profit- loss of images and object, resulting in clinging-conflict.

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.

Elaboration
Craving is born from being inquisitive about images or objects, resulting in clinging-conflict.

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

Elaboration

Now, this noble disciple understands that all of his sufferings were actually caused by the Craving. He gains a clear understanding of the situations in which that craving occurs.   How is that, It is clear to him that when the pleasure-comfort sensation is elicited by the images or objects that come into contact with his senses, Craving occurs right there, and sinks in, imprinting into the mind right there.   He lives by wisely comprehending and contemplating the images or objects’ temporary pleasure and perpetual misery. He understands how those three types of Craving Kama Thanha, Bhava Thanha, and Vibhava Thanha arose and continue to arise, and as a result, he has suffered and continues to suffer.   As a result, he is determined to eliminate the Craving. He works diligently for it. As such, he practises with diligence and great effort,   In this way, he dwells with determination and enormous effort, keeping his eye on the occasions when a Craving may arise by disciplining his senses eye-ear-nose-tongue-body-mind. Therefore, he is able to eliminate the Craving at each moment it appears.   In order to protect himself, he has the ability to employ the knowledge he has gained thus far and his own consciousness as bodyguards.   He now understands that he can only find refuge within himself.   The noble disciple who lives in such a way that no Cravings arise understands that the Craving is discontinued by quenching and eradicated by disappearing right there. The person who dwells in this manner can see his mind gradually becoming liberated. He now resides in accomplishing the three phases of the second Noble Truth by eradicating the source of suffering or eliminating the second Noble Truth.

Three phases of ‘Dukkha Samudaya A~rya Sathya’ (The Noble Truth of the cause of the suffering)

1. Wisely knowing by hearing ‘Dukkha Samudaya A~rya Sathya’ from an Arahant or a noble person.
2. Wisely knowing that ‘Dukkha Samudaya A~rya Sathya’ must be eliminated by oneself, must be removed from oneself”.
3. It is the tangible understanding that one gained at one point or on one day that “I have eliminated, have removed Dukkha Samudaya A~rya Sathya from me completely” while dwelling on contemplating by analysing and comparing the occasions he suffered with ‘Dukkha Samudaya A~rya Sathya’ by wisely comprehending the three ways of Craving that cause suffering.

Dukkha Nirodha 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.

Elaboration
He has disciplined his senses as a result of understanding the true nature of ‘Anichcha- Dukkha- Anaththa’ of all senses: Eye, Ear- Nose- Tongue- Body- Mind and renunciating grasping as ‘I- Mine- My soul’. As he does not cling to the Craving in his senses, the craving ceases without arising.

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.

Elaboration
He does not cling to any pleasure-sorrow-neutral sensation as a result of the frustration that comes with understanding the true nature of ‘Anichcha- Dukkha- Anaththa’ of all images and objects:sound-smell-taste-touch-memory. Because of this, the Craving caused by those images or objects ceases without arising.

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.

Elaboration

He understands that if the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the cognition (Viknkna~naya) that occurs as a result of the combination of that sense and image or object is also subject to the nature of ‘Anichcha- Dukkha- Anaththa’. Therefore, he is frustrated even with cognition and denies grasping it as ‘I- Mine- My soul’. Because of this, the Craving caused by sensations that were experienced in the past ceases without arising.

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.

Elaboration

He understands that if the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the manner in which they come into contact with is also subject to the nature of ‘Anichcha- Dukkha- Anaththa’. Therefore, he is frustrated even with the manner in which they come into contact and denies grasping them. Because of this, the Craving caused by how the senses interact with images or objects ceases without arising.

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.

Elaboration

He understands that if the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the sensations that elicited as a result of the combination of that sense and image or object is also subject to the nature of ‘Anichcha- Dukkha- Anaththa’. Therefore, he is frustrated even with sensations and denies grasping them. Because of this, the Craving caused by the sensations elicited when the senses come into contact with images or objects ceases without arising.

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.

Elaboration

He understands that if the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the perceptions that elicited as a result of the combination of that sense and image or object is also subject to the nature of ‘Anichcha- Dukkha- Anaththa’. Therefore, he is frustrated even with perceptions and denies grasping them. Because of this, the Craving caused by the perceptions elicited when the senses come into contact with images or objects ceases without arising.

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.

Elaboration

He understands that if the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, the thoughts that created as a result of the combination of that sense and image or object is also subject to the nature of ‘Anichcha- Dukkha- Anaththa’. Therefore, he is frustrated even with thoughts and denies grasping them. Because of this, the Craving caused by the thoughts created when the senses come into contact with images or objects ceases without arising.

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.

Elaboration
Because of frustration with the understanding that the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’ the Craving for images or objects ceases without arising.

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.

Elaboration
Because of frustration with the understanding that the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, there is no analysing the good or bad of images or objects. Therefore, the Craving for images or objects ceases without arising.

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.

Elaboration
Because of frustration with the understanding that the senses of eye-ear-nose-tongue-body-mind, as well as these images, sounds, smells, tastes, touches, and memories, are subject to the nature of ‘Anichcha- Dukkha- Anaththa’, there is no inquiring of images or objects. Therefore, the craving for images or objects ceases without arising.

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

Elaboration

Thus, by being aware of the images or objects that arise at each moment and extinguishing the cravings that arise as a result of those objects right there, the wise dweller realises how peaceful, elevated, and comforting the ‘Nirwana’ is because of the tranquillity and bliss that he experiences. As a result, he is adamant that he should work hard to achieve this great status as soon as possible.   He is now focused on accomplishing the three phases of the third Noble Truth.

Three phases of ‘Dukkha Nirodha A~rya Sathya’ (The Noble Truth of the cessation of suffering)

1. Wisely knowing by hearing ‘Dukkhanirodha A~rya Sathya’ from an Arahath or a noble person.
2. Wisely knowing that ‘Dukkhanirodha A~rya Sathya’ must be accomplished by oneself, must be tangibly understood by oneself’.
3. It is the tangible understanding that one gained at some point or on a specific day that “I have accomplished the Dukkhanirodha Arya Sathya by myself” while dwelling, being conscious and determined to achieve great noble status by contemplating and comparing the pacification and tranquillity he experiences when he acts to stop the Craving without allowing it to arise right there with the understanding of the third Noble Truth.

Dukkha Nirodha Ga~mini~ Patipada~ A~rya 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’.

Elaboration
In this way, this noble person who follows the Noble Eightfold Path with great wisdom and diligence without delay focuses on completing the three phases of the Fourth Noble Truth.

The three phases of ‘Dukkha Nirodha Ga~mini~ Patipada~
Ariya Sathya’ (The Noble Truth of the path to end the suffering)

1. Wisely knowing by hearing ‘‘Dukkha Nirodha Ga~mini~ Patipada~ Ariya Sathya’ from an Arahant or a noble person.
2. Wisely knowing that ‘‘Dukkha Nirodha Ga~mini~ Patipada~
Ariya Sathya’ must be followed by oneself consciously and with great wisdom’.
3. It is the tangible understanding that the determined and conscious one gained at some point or on one day that “I have completed following Dukkha Nirodha Gamini Patipada~ Arya Sathya consciously and with great wisdom” while focusing on quenching the craving at every moment by disciplining his body-word-mind as well as the senses, eye-ear-nose-tongue-body-mind.

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.
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- Apeasement-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, 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.