Difference between revisions of "Mahasatipatthana Sutta"

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Mahasatipatthana Sutta
Translated by U Jotika & U Dhamminda

Introduction

Please practise in accordance with this Mahasatipatthana Sutta so that you can see why it is acknowledged as the most important Sutta that the Buddha taught.

Try to practise all the different sections from time to time as they are all useful, but in the beginning start with something simple such as being mindful while walking (see Iriyapatha Pabba), or the mindfulness of in and out breathing (see Anapana Pabba). Then as you practise these you will be able to practise the other sections contained within this Sutta and you will find that all the four satipatthanas can be practised concurrently.

A sutta should be read again and again as you will tend to forget its message. The message here in this Sutta is that you should be mindful of whatever is occurring in the body and mind, whether it be good or bad, and thus you will become aware that all conditioned phenomena are impermanent, unsatisfactory and not-self.

The original Pali text of this Sutta can be found in Mahavagga of the Digha Nikaya.

Preamble

Thus have I heard note1. The Bhagava note2 was at one time residing at the market-town called Kammasadhamma in the Kuru country note3. There the Bhagava addressed the bhikkhus note4 saying "O, Bhikkhus", and they replied to him, "Bhadante," note5 . Then the Bhagava said:

Bhikkhus, this is the one and the only way note6 for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation note7 of physical and mental pain note8 , for attainment of the Noble Paths note9 . and for the realization of Nibbana note10. That (only way) is the four satipatthanas note11.

What are these four? note12 Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body (kaya) note13 as just the body note14 (not mine, not I, not self, but just a phenomenon) with diligence, note15 clear understanding, note16 and mindfulness, thus keeping away covetousness and mental pain in the world;note17 he dwells perceiving again and again feelings (vedana) note18 as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind (citta) note19 as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas note20 as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.

I. Kayanupassana (Contemplation on the Body)

i. Anapana Pabba (Section on In and Out Breathing)

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty, solitary place;note21 sits down cross-legged,note22 keeping his body erect, and directs his mindfulness (towards the object of mindfulness).note23Then only with keen mindfulness he breathes in and only with keen mindfulness he breathes out. Breathing in a long breath, he knows, "I breathe in a long breath"; breathing out a long breath, he knows, "I breathe out a long breath"; breathing in a short breath, he knows, "I breathe in a short breath"; breathing out a short breath, he knows, "I breathe out a short breath", "Aware of the whole breath body, I shall breathe in",note24 thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in",note25 thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.note26

Just as, bhikkhus, a skilful turner or a turner's apprentice pulling a long pull (on the string turning the lathe), knows, "I am pulling a long pull"; pulling a short pull, knows, "I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing in a long breath, knows, "I breathe in a long breath"; breathing out a long breath, knows, "I breathe out a long breath"; breathing in a short breath, knows, "I breathe in a short breath"; breathing out a short breath, knows, "I breathe out a short breath". "Aware of the whole breath body, I shall breathe in," thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.

Thus he dwells perceiving again and again the body note27 as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others;note28 or he dwells perceiving again and again the body as just the body in both himself and in others.note29 He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes.note30 To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views note30 he dwells without clinging to anything in the world.note32 Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.

ii. Iriyapatha Pabba (Section on Postures)

And again, bhikkus, a bhikkhu while walking note33 knows "I am walking";note34 while standing, he knows, "I am standing"; while sitting, he knows, "I am sitting"; while lying down he knows, "I am lying down."note35

To summarize, a bhikkhu should know whatever way his body is moving or placed.note36

Thus he dwells perceiving again and again the bodynote37 as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again the actual appearing and dissolution of the body with their causes.note38 To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

iii. Sampajanna Pabba (Section on Clear Understanding)

And again, bhikkhus, a bhikkhu, while going forward or while going back does so with clear understanding;note39 while looking straight ahead or while looking elsewhere he does so with clear understanding; while bending or stretching his limbs he does so with clear understanding; while carrying the alms bowl and while wearing the robes he does so with clear understanding; while eating, drinking, chewing, and savouring he does so with clear understanding; while urinating or defecating he does so with clear understanding; while walking, standing, sitting, falling asleep, waking, speaking or when remaining silent, he does so with clear understanding.

Thus he dwells perceiving again and again the body, as just the body in himself… Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

iv. Patikulamanasika Pabba (Section on Contemplation of Impurities)

And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities,note40 (thinking thus) "There exists in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, intestines, mysentery, gorge, faeces, brain, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, synovic fluid (i.e. lubricating oil of the joints) and urine."

Just as if, bhikkhus, there were a double-mouthed provision bag filled with various kinds of grain such as: hill-paddy, paddy, green-gram, cow pea, sesamum, and husked rice; and a man with sound eyes, having opened it, should examine it thus: "This is hill-paddy, this is paddy, this is green-gram, this is cow pea, this is sesamum, and this is husked rice." Just so, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, … and urine.

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

v. Dhatumanasika Pabba (Section on Contemplation on Elements)

And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body however it be placed or disposed as composed of (only) primary elements note41 thus: "There exists in this body the earth element, the water element, the fire element, and the air element."note42

Just as if, bhikkhus, a skillful butcher or his apprentice, having slaughtered a cow and divided it into portions were sitting at the junction of four high roads,note43 just so, a bhikkhu examines and reflects closely upon this body however it be placed or disposed as composed of (only) the primary elements thus: "There exists in this body the earth element, the water element, the fire element and the air element.

Thus he dwells perceiving again and again the body as just the body in himself…. Thus bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

vi. Navasivathika Pabba (Section on Nine Stages of Corpses)

Part 1

And again, bhikkhus, if a bhikkhu should see a body, one day dead, or two days dead, or three days dead, swollen, blue and festering, discarded in the charnel ground, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."note44

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 2

And again, bhikkus, if a bhikkhu should see a body discarded in the charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he then compares it to his own body thus: Truly this body is of the same nature, it will become like that and cannot escape from it.

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 3

And again, bhikkhus, if a bhikkhu should see a body discarded in the charnel ground, that is just a skeleton held together by the tendons, with some flesh and blood still adhering to it, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 4

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons, blood-besmeared, fleshless, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 5

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons without flesh and blood, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it." Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 6

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just loose bones scattered in all directions; at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, and at another place the skull, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 7

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just white bones of conch-like colour, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 8

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is bones more than a year old, lying in a heap, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

Part 9

And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just rotted bones, crumbling to dust, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."

Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.

II. Vedananupassana (Contemplation on Feelings)

And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings (vedana)note45 are just feelings (not mine, not I, not self but just as phenomena)?

Here (in this teaching), bhikkhus, while experiencing a pleasant feeling,note46 a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling,note47 he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant,note48 he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.

While experiencing a pleasant feeling associated with sense pleasures,note49 he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures,note50 he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.

While experiencing an unpleasant feeling associated with sense pleasures,note51 he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures,note52 he knows, I am experiencing an unpleasant feeling not associated with sense pleasures.

While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures,note53 he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.

Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes.note54 To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.

III. Cittanupassana (Contemplation on the Mind)

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?

Here (in this teaching), bhikkhus, when a mind with greed (raga) note55 arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed note56 arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) note57" arises, he knows, "This is a mind with anger"; or when a mind without anger note58 arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) note59 arises, he knows, "This is a mind with delusion"; or when a mind without delusion note60 arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) note61 arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) note62 arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) note63 arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) note64 arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) note65 arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) note66 arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) note67arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) note68 arises, he knows, "This is an unconcentrated mind; or when a mind temporarily free from defilements (vimutticitta) note69 arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".

Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. note70 To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.

IV. Dhammanupassana (Contemplation on Dhammas)

i. Nivarana Pabba (Section on Hindrances)

And how, bhikkhus, does a bhikkhu dwell perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena)? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the five hindrances (nivarana dhamma) as just the five hindrances note71 (not mine, not I, not self, but just as phenomena).

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five hindrances as just the five hindrances? Here (in this teaching), bhikkhus, while sense-desire (kamachanda) is present in him, a bhikkhu knows, "There is sense-desire present in me"; or while sense-desire is not present in him, he knows, "There is no sense-desire present in me". He also knows how the sense-desire which has not yet arisen comes to arise; he knows how the sense-desire that has arisen comes to be discarded; and he knows how the discarded sense-desire will not arise in the future.note72

While ill-will (byapada) is present in him he knows, "There is ill-will present in me"; or while ill-will is not present in him, he knows, "There is no ill-will present in me." He also knows how the ill-will which has not yet arisen comes to arise; he knows how the ill-will which has arisen comes to be discarded; and he knows how the discarded ill-will will not arise in the future.note73

While sloth and torpor are present in him, he knows, "There are sloth and torpor present in me"; or while sloth and torpor are not present in him, he knows "There is no sloth and torpor present in me." He also knows how the sloth and torpor which has not yet arisen comes to arise; he knows how the sloth and torpor that has arisen comes to be discarded; and he knows how the discarded sloth and torpor will not arise in the future.note74

While distraction and worry (uddhacca-kukkucca) are present in him, he knows, "There are distraction and worry present in me"; or while distraction and worry are not present in him, he knows, "There are no distraction and worry present in me." He knows how the distraction and worry which has not yet arisen comes to arise, he knows how the distraction and worry that has arisen comes to be discarded; and he knows how the discarded distraction and worry will not arise in the future.note75

While doubt or wavering of the mind (vicikiccha) is present in him, he knows, "There is doubt or wavering of the mind present in me"; or while doubt or wavering of the mind is not present in him, he knows, "There is no doubt or wavering of mind present in me." He also knows how the doubt or wavering of mind which has not yet arisen comes to arise; he knows how the doubt or wavering of mind that has arisen comes to be discarded; and he knows how the discarded doubt or wavering of mind will not arise in the future.note76

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note77

To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five hindrances as just the five hindrances.

ii. Khanda Pabba (Section on Aggregates)

And again, bhikkhus, a bhikkhu dwells perceiving again and again the five aggregates of clinging (upadanakkhandha)note78 as just the five aggregates of clinging (not mine, not I, not self but just as phenomena).

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five aggregates of clinging as just the five aggregates of clinging?

Here (in this teaching), bhikkhus, a bhikkhu perceives thus: "This is the corporeal body (rupa); this is the cause and the actual appearing of the corporeal body; this is the cause and the actual dissolution of the corporeal body. This is feeling (vedana) this is the cause and the actual appearing of feeling; this is the cause and the actual dissolution of feeling. This is perception (sanna); this is the cause and the actual appearing of perception; this is the cause and the actual dissolution of perception. These are mental formations (sankhara); this is the cause and the actual appearing of mental formations; this is the cause and the actual dissolution of mental formations. This is consciousness (vinnana); this is the cause and the actual appearing of consciousness; this is the cause and the actual dissolution of consciousness."note79

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note80

To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five aggregates of clinging as just the five aggregates of clinging.

iii. Ayatana Pabba (Section on Sense Bases)

And again, bhikkhus, a bhikkhu dwells perceiving again and again the six internal and external sense bases (ayatana)note81 as just the six internal and external sense bases (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the six internal and external sense bases as just the six internal and external sense bases?

Here (in this teaching), bhikkhus, a bhikkhu knows the eye and the visible objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.note82

He knows the ear and sounds and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.

He knows the nose and odours and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.

He knows the tongue and tastes and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.

He knows the body and tactile objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.

He knows the mind and mind objects (dhamma) and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself note83…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the six internal and external sense bases as just the six internal and external sense bases.

iv. Bojjhanga Pabba (Section on Enlightenment Factors)

And again, bhikkhus, a bhikkhu dwells perceiving again and again the seven factors of enlightenment (bhojjanga) as just the seven factors of enlightenment (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment?

Here (in this teaching), bhikkhus, while the enlightenment factor of mindfulness (sati-sambojjhanga) note84 is present in him, a bhikkhu knows, "The enlightenment factor of mindfulness is present in me"; or while the enlightenment factor of mindfulness is not present in him, he knows, "The enlightenment factor of mindfulness is not present in me." He also knows how the enlightenment factor of mindfulness which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of mindfulness comes to be.note85

While the enlightenment factor of investigation of phenomena (dhammavicaya-bhojjanga)note86 is present in him, he knows, "The enlightenment factor of investigation of phenomena is present in me"; or while the enlightenment factor of investigation of phenomena is not present in him, he knows, "The enlightenment factor of investigation of phenomena is not present in me." He also knows how the enlightenment factor of investigation of phenomena which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of investigation of phenomena comes to be.

While the enlightenment factor of effort (viriya-sambojjhanga)note87 is present in him, he knows, "The enlightenment factor of effort is present in me", or while the enlightenment factor of effort is not present in him, he knows, "The enlightenment factor of effort is not present in me." He also knows how the enlightenment factor of effort which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of effort comes to be.

While the enlightenment factor of rapture (piti-sambojjhanga)note88 is present in him, he knows, "The enlightenment factor of rapture is present in me"; or while the enlightenment factor of rapture is not present in him, he knows, "The enlightenment factor of rapture is not present in me." He also knows how the enlightenment factor of rapture which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of rapture comes to be.

While the enlightenment factor of tranquility (passadhi-sambojjhanga)note89 is present in him, he knows, "The enlightenment factor of tranquility is present in me"; or while the enlightenment factor of tranquility is not present in him, he knows, "The enlightenment factor of tranquility is not present in me." He also knows how the enlightenment factor of tranquility which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of tranquility comes to be.

While the enlightenment factor of concentration (samadhi-sambojjhanga)note90 is present in him, he knows, "The enlightenment factor of concentration is present in me"; or while the enlightenment factor of concentration is not present in him, he knows, "The enlightenment factor of concentration is not present in me." He also knows how the enlightenment factor of concentration which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of concentration comes to be.

While the enlightenment factor of equanimity (upekkha-sambojjhanga)note91 is present in him, he knows, "The enlightenment factor of equanimity is present in me"; or while the enlightenment factor of equanimity is not present in him, he knows, "The enlightenment factor of equanimity is not present in me." He also knows how the enlightenment factor of equanimity which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen enlightenment factor of equanimity comes to be.

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himselfnote92…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment.

v. Sacca Pabba (Section on Noble Truths)

And again, bhikkhus, a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the Four Noble Truths as just the Four Noble Truths? Here, (in this teaching), bhikkhus, a bhikkhu knows as it really is, "This is dukkha"; he knows as it really is, "This is the cause of dukkha"; he knows as it really is, "This is the cessation of dukkha"; he knows as it really is, "This is the path leading to the cessation of dukkha.

a. Dukkhasacca Pabba (Section on the Noble Truth of Dukkha)

And what, bhikkhus, is the Noble Truth of dukkha? Birth note93 is dukkha, ageing is also dukkha, death is also dukkha; sorrow, lamentation, physical pain, mental pain and anguish are also dukkha; to have to associate with those (persons or things) one dislikes is also dukkha; to be separated from those one loves or likes is also dukkha; wishing for what one cannot get is also dukkha; in short, the five aggregates of clinging are dukkha.note94

And what, bhikkhus, is birth (jati)? The birth, the being born, the origination, the conception, the springing into existence, the manifestation of the aggregates, and the acquisition of the sense-bases of beings in this or that class of beings - this, bhikkhus, is called birth.

And what, bhikkhus, is ageing (jara)? It is the ageing, the getting frail, the loss of teeth, the greying of hair, the wrinkling of skin; the failing of the vital force, the wearing out of the sense faculties of beings in this or that class of beings - this, bhikkhus, is called ageing.

And what, bhikkhus, is death (marana)? The departing and vanishing, the destruction, the disappearance, the death, the completion of the life span, the dissolution of the aggregates (khandha), the discarding of the body, and the destruction of the physical life-force of beings in this or that class of beings - this, bhikkhus, is called death.

And what, bhikkhus, is sorrow (soka)?note95 The sorrow, the act of sorrowing, the sorrowful state of mind, the inward sorrow and the inward overpowering sorrow that arise because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called sorrow.

And what, bhikkhus is lamentation (parideva)? The crying and lamenting, the act of crying and lamenting, and the state of crying and lamentation that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this bhikkhus, is called lamentation.

And what, bhikkhus, is physical pain (dukkha)? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact - this, bhikkhus, is called physical pain.

And what, bhikkhus, is mental pain (domanassa)? The pain in the mind and the unpleasantness in the mind, the painful and unpleasant feeling produced by mental contact - this, bhikkhus, is called mental pain.

And what, bhikkhus, is anguish (upayasa)? The distress and anguish and the state of distress and anguish that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called anguish.

And what, bhikkhus, is the dukkha of having to associate with those (persons or things) one dislikes (appiyehi sampayogo dukkho)?

Having to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are undesirable, unpleasant or unenjoyable, or with those who desire one's disadvantage, loss, discomfort, or association with danger - this, bhikkhus, is called the dukkha of having to associate with those (persons or things) one dislikes.

And, bhikkhus, what is the dukkha of being separated from those one loves or likes (piyehi vippayogo dukkho)? Not being able to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are desirable, pleasant or enjoyable, or with mother or father or brothers or sisters or friends or companions or maternal and paternal relatives who desire one's advantage, benefit, comfort or freedom from danger - this, bhikkhus, is called the dukkha of being separated from those one loves or likes.

And what, bhikkhus, is the dukkha of wishing for what one cannot get? Bhikkhus, in beings subject to birth and rebirth the wish arises: "Oh that we were not subject to birth and rebirth! Oh that birth and rebirth would not happen to us!" But this cannot happen by merely wishing. This is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to ageing the wish arises: "Oh that we were not subject to ageing! Oh that ageing would not happen to us! " But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to illness the wish arises: "Oh that we were not subject to illness! Oh that illness would not happen to us!" But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to death the wish arises: "Oh that we were not subject to death! Oh that death would not happen to us!", But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to sorrow, lamentation, physical pain, mental pain and anguish the wish arises: "Oh that we were not subject to sorrow, lamentation, physical pain, mental pain and anguish! Oh that sorrow, lamentation, physical pain, mental pain, and anguish would not happen to us!" But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get.note96

And what, bhikkhus, is (meant by) "In short, the five aggregates of clinging are dukkha"? They are the aggregate of corporeality, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. These, bhikkhus, are what is meant by "In short, the five aggregates of clinging are dukkha.

Bhikkhus, this is called the Noble Truth of dukkha.

b. Samudayasacca Pabba (Section on the Noble Truth of the Cause of Dukkha)

And what, bhikkhus, is the Noble Truth of the cause of dukkha? It is that craving which gives rise to fresh rebirth; and which together with delight and clinging, (accepts, enjoys, and) finds great delight in this or that (existence or sense pleasure that happens to arise). Namely, craving for sense pleasures (kamatanha), craving for (better) existences (bhavatanha), and craving for non-existence (vibhavatanha).note97

When this craving arises, bhikkhus, where does it arise? When it establishes itself,note98 where does it establish itself? When this craving arises and establishes itself, it does so in the delightful and pleasurable characteristics of the world.note99

What are the delightful and pleasurable characteristics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving arises, it arises there (i.e. in the eye); when it establishes itself, it establishes itself there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.

In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.

In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.

In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note100

In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of body-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.

In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. Then this craving arises it arises there, when it establishes itself, it establishes itself there.

In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. In the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note101

In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for odours…. In the world, the craving for tastes…. In the world, the craving for tactile objects….

In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world, the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note102

In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about tactile objects…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.

This, bhikkhus, is called the Noble Truth of the cause of dukkha.

c. Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha)

And what, bhikkhus, is the Noble Truth of the cessation of dukkha? It is the complete extinction and cessation of this very craving, its abandoning and discarding, the liberation and detachment from it. Bhikkhus, when this craving is abandoned, where is it abandoned? When it ceases, where does it cease? When this craving is abandoned or ceases it does so in the delightful and pleasurable characteristics of the world.note103

What are the delightful and pleasurable characterictics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there (i.e. in the eyes); when it ceases, it ceases there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving is abandoned it is abandoned there; when it ceases, it ceases there.

In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable.

When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. in the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for tastes…. In the world, the craving for tactile objects…. In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world. the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.

This, bhikkhus, is the Noble Truth of the cessation of dukkha.

d. Maggasacca Pabba

(Section on the Noble Truth of the Path leading to the cessation of Dukkha)

And what, bhikkhus, is the Noble Truth of the path leading to the cessation of dukkha?

It is the Noble Eightfold Path, namely, Right View (Samma-ditthi), Right Thought (Samma-sankappa), Right Speech (Samma-vaca), Right Action (Samma-kammanta), Right Livelihood (Samma-ajiva), Right Effort (Samma-vayama), Right Mindfulness (Samma-sati), and Right Concentration (Samma-samadhi). And what, bhikkhus, is Right View? The understanding of dukkha; the understanding of the cause of dukkha; the understanding of the cessation of dukkha; the understanding of the path leading to the cessation of dukkha. This, bhikkhus, is called Right View.note104

And what, bhikkhus, is Right Thought? Thoughts directed to liberation from sensuality; thoughts free from ill-will; and thoughts free from cruelty. This, bhikkhus, is called Right Thought.note105

And what, bhikkhus, is Right Speech? Abstaining from lying, from tale-bearing,note106 from abusive speech, and from vain and unbeneficial talk.note107 This, bhikkhus, is called Right Speech.

And what, bhikkhus, is Right Action? Abstaining from killing living beings,note108 from stealingnote109 and from wrongful indulgence in sense pleasures.note110 This, bhikkhus, is called Right Action.

And what, bhikkhus, is Right Livelihood? Here (in this teaching), bhikkhus, the noble disciple completely abstains from a wrong way of livelihood and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.note111

And what, bhikkhus, is Right Effort? Here (in this teaching), bhikkhus, a bhikkhu generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to prevent the arising of evil, unwholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to abandon evil, unwholesome states of mind that have arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to attain wholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to maintain the wholesome states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, and to completely develop them. This, bhikkhus, is called Right Effort.

And what, bhikkhus, is Right Mindfulness? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the body as just the body with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world, he dwells perceiving again and again the mind as just the mind with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world. This, bhikkhus, is called Right Mindfulness.

And what, bhikkhus, is Right Concentration? Here (in this teaching), bhikkhus, a bhikkhu being detached from sensual desire and unwholesome states attains and dwells in the first jhana which has vitakka and vicara; and rapture (piti) and sukha born of detachment (from the hindrances).note112 With the subsiding of vitakka and vicara, a bhikkhu attains and dwells in the second jhana, with internal tranquility and one-pointedness of mind, without vitakka and vicara, but with rapture and sukha born of concentration. Being without rapture, a bhikkhu dwells in equanimity with mindfulness and clear understanding, and experiences sukha in mind and body. He attains and dwells in the third jhana; that which causes a person who attains it to be praised by the Noble Ones note113 as one who has equanimity and mindfulness, one who abides in sukha. By becoming detached from both sukha and dukkha and by the previous cessation of gladness and mental pain, a bhikkhu attains and dwells in the fourth jhana, a state of pure mindfulness born of equanimity. This, bhikkhus, is called Right Concentration.

This, bhikkhus, is called the Noble Truth of the path leading to the cessation of dukkha.

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note114

To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths.

Indeed, bhikkhus, whosoever practises these four satipatthanas in this manner for seven years, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.note115

Let alone seven years, bhikkhus, whosoever practises these four satipatthanas in this manner for six years, five years, four years, three years, two years, or one year.

Let alone one year, bhikkhus, whosoever practises these four satipatthanas in this manner for seven months, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.

Let alone seven months, bhikkhus, whosoever practises these four satipatthanas in this manner for six months, five months, four months, three months, two months, one month, or half a month.

Let alone half a month, bhikkhus, whosoever practises these four satipatthanas in this manner for seven days, one of two results is to be expected in him: Arahatship in this very existence or if there yet be any trace of clinging, the state of an Anagami.

This is what I meant when I said: "Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana. That only way is the four satipatthanas".

This is what the Bhagava said. Delighted, the bhikkhus rejoice at the Bhagava's words.

Sadhu! Sadhu! Sadhu!

Notes

1. The words of Ananda Mahathera who was the Buddha's attendant monk. He recited the texts of the Dhamma, as he had heard them from the Buddha, at the First Council of monks (approx. 544 b.c.).

2. This is a polite form of address which was used when monks spoke to the Buddha. It means Blessed One".

3. The Kuru country was located in North West India near New Delhi.

4. A bhikkhu is a Buddhist monk who has received full ordination.

5. "Bhadante" is a polite answer to an elder or superior. Its approximate meaning would be "Yes, Venerable Sir".

6. The one and the only way: ekayano, this means that this is: the only way which surely leads to the benefits listed, there is no other way, and this way leads to nowhere else. This statement does not need to be believed in blindly, but as a meditator practises he can verify it by his own experience.

7. Cessation (atthanamaya) is generally translated as "destruction" which might wrongly imply an active attack on the physical and mental pain. However, the physical and mental pain cease due to lack of craving, just as a fire is extinguished due to lack of fuel.

8. Physical and mental pain (dukkha-domanassa) is a compound word which denotes the whole spectrum of physical and mental pain. Here, dukkha (du = bad, painful, + kha = empty, space) refers to all types of physical pain, and domanassa (du = bad, painful + mana = mind) refers to all types of mental pain including frustration, grief, fear and various types of phobias and neuroses.

9. Here naya means the four Noble Paths (ariya magga). The Noble Path is the name for the consciousness that has Nibbana for its object. The Four Noble Paths are the path of a Stream Enterer (sotapatti magga), the path of the Once-returner (sakadagami magga), the path of a Non-returner (anagami magga), and the path of an Arahat (arahatta magga).

10. Nibbana (Skt. Nirvana), is a reality experienced by a mind totally free from greed, hatred, and delusion.

11. Satipatthana (Sati = mindfulness, awareness of what is occuring + patthana = that which plunges into and penetrates continuously, again and again) is the type of mindfulness that penetrates repeatedly into the body, feelings, mind, and dhammas, and sees the actual reality that is occurring. This is in contrast to the normal unmindful state in which the mind bounces or skips over these phenomena. "The four satipatthanas" might therefore be translated as the "four steadfast mindfulnesses".

12. The Four satipatthanas in Pali are kayanupassana, vedananupassana, cittanupassana and dhammanupassana.

13. Kaya is the aggregate of physical phenomena. Here it refers to the corporeal body.

14. The phrases, "body as just the body", "feelings as just feelings", show that the body, feelings, mind, and dhammas are not to be seen as mine, I or self. This is the natural knowledge that arises from observing the body, feelings, mind and dhammas with steadfast mindfulness. It is not a belief. Normally this knowledge is absent due to lack of steadfast mindfulness.

15. Diligence (atapi) means bringing the mind back to the object of meditation again and again no matter how many times it slips away.

16. Clear understanding (see Note 39)

17. World (loka) refers to anything that arises and passes away, i.e. the five aggregates of clinging.

18. Feelings (vedana) (see Note 45)

19. Mind (citta) is that which knows, is aware, or is conscious (see Cittanupassana Section).

20. The word dhamma has a number of meanings according to the context in which it is used. It can mean: natural phenomena, mental objects, a state, truth, reality, wisdom, actions, good actions, practice, cause and offence. Also, in English usage Dhamma (there are no capital letters in the Pali language) can mean the Teachings of the Buddha or the texts which contains those teachings. Here, in this context dhamma is any natural phenomenon that is not a concept and it is specifically referring to the five hindrances, the five aggregates of clinging, the six internal and external sense bases, the seven factors of enlightenment and the Four Noble Truths.

21. The main point here is that the place for meditation should be as quiet and free from people and distractions as possible.

22. If sitting cross-legged is too painful the meditator will not be able to sit for very long. The main point is to sit in a comfortable and alert way. Therefore, a chair may be used. Mindfulness of breathing can also be developed while standing, walking or lying down.

23. The mindfulness should be directed to the place at which the breath makes contact with the upper lip or the tip of the nose depending on where it is felt in each individual.

24. The whole breath body (sabbakaya) means the whole breath from the beginning to the end.

25. As the mind calms down the breath will also calm down without exerting any conscious control over it.

26. It is not necessary to repeat all the above phrases in the mind, but the essential point is to be aware of the actual phenomena. These phrases are all examples to show that the meditator has to be aware of the breath in whichever condition it is in and does not need to control the breath in any way.

27. Here "body" means the process of breathing.

28. The meditator knows by inference that in others, just as in himself, there is no I or self that breathes but just breathing exists. This cuts out delusion concerning external phenomena.

29. This cannot be done at the same time but is done alternately.

30. The causes of the appearing and the dissolution of the breath are the existence or the non-existence of the body, the nasal apertures, and the mind. The actual appearing and the actual dissolution refer to the actual phenomena of the breath arising and passing away. The main point here is to be aware of the actual appearing and the actual dissolution of the breath so as to perceive its impermanent, unsatisfactory and soulless nature.

31. Wrong view refers to thinking that there is a permanent self or I who is breathing. If the meditator sees the breath as impermanent, unsatisfactory, and not self then there will be no craving or wrong view at that time.

32. See Note 17.

33. While walking (gacchanto) lit. means while going.

34. I am walking: Here as elsewhere in this discourse the use of the term "I" is only a grammatical usage and does not mean that an "I" really exists. In Pali language it is impossible to construct a verb without an ending showing a subject, for example, gaccha + mi = gacchami, I am going gaccha + ma = gacchama, we are going

A similar situation occurs in English where sometimes we have to make up a subject to make a sentence i.e. "It's raining". Clearly the "It" does not exist and there is only raining. Similarly there is only walking and no "I" who is walking.

35. When the meditator is aware of the actual motion of the legs and body, that is the sensation of touch and motion, he can be said to "know", "I am walking". In all the postures he should be aware of what is actually happening in a similar way.

36. The meditator should even be aware of movements of the body within a posture, e.g. while sitting he moves an arm or while lying down he rolls over.

37. Body here means the positions, postures, and movements of the body.

38. The causes of the appearing and the dissolution of the body here and in subsequent sections are the existence or non-existence of ignorance of the Four Noble Truths, craving, kamma, and nutriment.

39. Clear understanding (sampajanna) is of four types: satthaka-sampajanna, sappaya-sampajanna, gocara-sampajanna and asammoha-sampajanna.

Before a meditator does any action he should first consider whether that action is or is not a beneficial action. This prior consideration is called satthaka-sampajanna.

If it is a beneficial action then the meditator should next consider whether it is suitable or proper. This is called sappaya-sampajanna. For example, if the meditator wishes to go to a pagoda to meditate this is a beneficial action. However, if at the time he wishes to go to the pagoda there is a large crowd gathered for a pagoda festival and there would be many disturbances because of that, then it would not be suitable.

The understanding of the proper field for the mind is gocara-sampajanna. If the meditator is practising the four satipatthanas this is the proper field for the mind. If he is thinking about or indulging in sense pleasures this is not the proper field for the mind.

The understanding that sees that all conditioned phenomena are impermanent and unsatisfactory and that sees all phenomena (including Nibbana) are not-self is asammoha-sampajanna.

40. This meditation can be practised in either of two ways. The first way is to see each part as repulsive and the second way is to see that as parts or collectively the body is not-self. To develop the perception of the repulsiveness of the body it is very helpful to view an autopsy of a corpse as this will make it easier to truly see that each part is repulsive. This method of meditation is very effective for cutting out lust.

To develop the perception of not-self the meditator should reflect on each part and see that they are devoid of consciousness e.g. the hair on the head does not know it has hair growing on it; what is it that thinks "This is my hair"? By meditating in this way the meditator will clearly see the difference between the mind and the body. Also he will see for himself that it is deluded to view the body as me, as mine or as self.

41. Only primary elements (dhatu) and no being or soul.

42. The primary elements (dhatu) are the natural qualities of matter. The earth element (pathavi-dhatu) is the quality of hardness and softness or the degree of solidity. The water element (apo-dhatu) is the quality of fluidity and cohesion. The fire element (tejo-dhatu) is the quality of heat and cold. The air element (vayo-dhatu) is the quality of motion, vibration and support.

All four primary elements are present in any given substance but one is more prominent. The quality of hardness and softness is called earth element because that is the prominent quality of earth, but, earth also has the qualities of cohesion, heat and motion. The parts from the hair of the head up to the brain, in the Patikulamanasika Pabba, are examples of bodily parts in which the earth element is prominent. The parts from bile up to urine are examples in which the water element is prominent. Heat and cold in the body are examples of the fire element. The breath is an example of the wind element.

43. In this simile the four high roads represent the four postures. The butcher or his apprentice represents a meditator who sees the body as only elements, just as the cow having been divided is no longer seen as a cow but is seen only as meat.

44. The meditations based on corpses are best done while or after actually seeing a corpse. By seeing the reality that the body will one day be a corpse too, the mind becomes free from attachment to the body.

45. Vedana (feelings) is not used here in the sense of "emotions", but refers only to the pleasant, the unpleasant, and the neither pleasant nor unpleasant feelings that arise, only one at a time, with every consciousness, (i.e eye-consciousness, ear-consciousness, nose-consciousness, tongue-…, body?…, and mind-consciousness). It is important to see these feelings clearly as they are the cause of craving. Also, if the meditator does not see these clearly then he may think that there is a being experiencing feeling.

46. E.g., bodily comfort and mental happiness.

47. E.g., bodily pain and mental pain.

48. Neither pleasant nor unpleasant feeling is the hardest to perceive as its characteristic is the absence of pleasure and pain. E.g., the neutral feeling that is normally present on the surface of the eye and the feeling in the mind when it is neither happy nor unhappy.

49. E.g., the normal type of pleasure and happiness based on sense pleasures.

50. E.g., the happiness experienced while seeing the true nature of body and mind.

51. E.g., the unpleasant feeling experienced when one does not obtain the sense pleasures one wants to obtain.

52. E.g., the unhappiness experienced by a meditator reflecting on his lack of progress towards realizing Nibbana.

53. E.g., the neutral feeling experienced when the mind is calm and detached from sense pleasures.

54. The causes of the appearing and the dissolution of feelings are the existence or non-existence of contact (phassa), ignorance of the Four Noble Truths, craving and kamma.

55. Greed (raga) does not just mean strong passion but refers to the whole range of lust, craving, and attachment to sense pleasures from the weakest sensual desire to the strongest lust. It can produce only unwholesome actions.

56. The mind without greed is the wholesome opposite of greed and is the cause of renunciation, generosity, charity, and giving.

57. Anger (dosa) always occurs together with mental pain (domanassa). Therefore, if mental pain is present the meditator should know that anger is also present. Aversion, ill-will, frustration, fear, and sadness are all included in this term. Anger can produce only unwholesome actions.

58. The mind without anger is the wholesome opposite of anger and is the cause of loving-kindness (metta), friendliness, and goodwill.

59. Delusion (moha) is the mental concomitant that clouds and blinds the mind making it unable to discern between right and wrong actions, unable to perceive the characteristics of impermanence, unsatisfactoriness, and soullessness, and unable to perceive the Four Noble Truths. It is common to all unwholesome types of consciousness but here it refers specifically to those types of consciousness associated with doubt, uncertainty, restlessness, distraction, and confusion.

60. The mind without delusion is the wholesome opposite of delusion. It is the wisdom that perceives the impermanent, unsatisfactory and soulless nature of conditioned phenomena, perceives the Four Noble Truths, and is able to discern between right and wrong actions. Greed, anger, delusion and their opposites all have a wide range of intensity from weak to strong. In insight meditation it is important to be aware of whatever is present in the mind no matter how weak or strong it appears to be.

61. This is the shrunken mind that is lethargic, indolent, and lacks interest in anything.

62. A diffused, restless state of mind that goes here and there is therefore not concentrated.

63. The type of mind experienced in the råpa jhanas and aråpa jhanas.

64. The mind as generally found in the sensuous (kamavacara) realms (i.e. without jhanas).

65. As above (Note 64.)

66. The rupa jhanas and arupa jhanas. Amongst these two the aråpa jhanas are superior to the råpa jhanas.

67. The mind with either proximate concentration (upacara samadhi) or absorption concentration (appana samadhi). A meditator who has no experience of jhana will not need to be mindful of the concentrated mind, the superior mind or the developed mind.

68. The mind without proximate or absorption concentration.

69. The mind temporarily free from defilements due to insight or jhana. There are ten defilements (kilesa), namely: greed, anger, delusion, conceit, wrong views, doubt, sloth, distraction, lack of moral shame, lack of moral dread (lobho, doso, moho, mano, ditthi, vicikiccha, thinam, uddhacam, ahirikam, anottapam).

70. The causes of the appearing and the dissolution of the mind are the existence or non-existence of ignorance of the Four Noble Truths, craving, kamma, body and mind (nama and råpa).

71. The five hindrances are unwholesome mental concomitants that confuse the mind and obstruct it from achieving wholesome states such as insight or jhana.

72. Sense desire is the craving for any of the five types of sense-objects (i.e. sights, sounds, smells, tastes and tactile objects). It arises due to unwise attention to the pleasant aspect of an object. It is discarded due to the wise attention to the perception of either impermanence, unsatisfactoriness or soullessness or to the unpleasant aspect of an object. It is totally eradicated by the path of an Anagami (anagami magga).

73. Ill-will is the same as anger (see Note 57). It arises due to the unwise attention to the unpleasant aspect of an object. It is discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of loving-kindness. It is totally eradicated by the path of Anagami.

74. Sloth and torpor refer to the state of indolence, dullness of mind and dullness of mental concomitants. They arise due to unwise attention to lack of interest, lazy stretching of the body, drowsiness after meals, and mental sluggishness. They are mental concomitants and do not refer to physical tiredness. They are discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of energy and exertion. They are totally eradicated by the path of an Arahat (arahatta magga).

75. Distraction (uddhacca) refers to the agitated, restless, and unconcentrated mind. Worry (kukkucca) refers to worrying about past actions that one has or has not done. They arise due to unwise attention to the things that cause distraction and worry. They are discarded by wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of calmness of mind. Distraction is totally eradicated by the path of an Arahat. Worry is totally eradicated by the path of an Anagami.

76. Doubt or wavering refers to doubts such as "Is the Buddha really fully enlightened?"; "Does this practice really lead to the cessation of dukkha?"; "Have the disciples of the Buddha really attained enlightenment by this practice?"; "Is there a future life?"; Was there a past life?". Doubt or wavering arises due to unwise attention to things that cause doubt. It is discarded due to wise attention to the perception of either impermanence, unsatisfacturiness, or soullessness or to the Dhamma. It is totally eradicated by the path of a Sotapanna or Streamwinner (sotapatti magga).

77. The cause of the appearing of the hindrances is unwise attention (ayoniso manasikara). To cause of the dissolution of the hindrances is wise attention which removes them temporarily and the Four Noble Paths (ariyamagga) which permanently discards them (See also Notes 71 to 76).

78. The five aggregates of clinging are the objects depending on which the four types of clinging arise. The four types of clinging are the clinging to sense pleasures, the clinging to wrong views, the clinging to the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path, and the clinging to the view that there is a Self or Soul.

79. The word råpa refers to everything made of the four primary elements (i.e. the earth element, the water element, the fire element, and the air element). But here it refers mostly to the corporeal body which arises together with the remaining four aggregates of clinging. Feeling is described in Note 45.

Perception recognizes or perceives an object by means of a mark. It enables one to recognize colours such as blue, white or red. It can also wrongly recognize a rope as a snake. Mental formations include faith, energy, intention, greed, hatred, delusion, non-greed, non-hatred, non-delusion, and mindfulness which prepare, arrange, or accomplish actions. There are fifty mental formations.

Consciousness is that which is aware of an object. Here it refers only to sensuous, råpa and aråpa types of consciousness and does not include path or fruition consciousness (magga-phala citta) which are not objects of clinging.

80. For the causes of the appearing and the dissolution of the corporeal body see Note 38; of feelings, perception and mental formations see Note 54; and of consciousness see Note 70.

81. Sense bases are those things which extend and expand the range of the mind. The six internal sense bases are the eye, ear, nose, tongue, body and mind. The six external sense bases are sights, sounds, smells, tastes, tactile objects and mental objects.

82. The fetters (samyojana) are those things which bind one to the rounds of rebirth. They are: 1. craving for sense pleasures (kamaraga); 2. anger (patigha), 3. pride or conceit (mana), 4. wrong view (ditthi) 5. doubt or wavering (vicikiccha), 6. the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path (silabbataparamasa), 7. craving for rebirth in the sensuous, råpa or aråpa worlds (bhavaraga), 8. envy or jealousy (issa), 9. meanness or stinginess (macchariya), 10. ignorance of the Four Noble Truths (avijja). These fetters arise due to unwise attention which regards the sense bases as permanent, satisfactory and as Self or belonging to a Self. They are discarded temporarily by wise attention to the impermanent, unsatisfactory, and soulless characteristics of the sense bases. They are totally discarded by the four Noble Paths (i.e ditthi, vicikiccha, silabbataparamasa, issa, and macchariya by sotapatti magga; kamaraga and patigha by anagami magga; and the remaining fetters by arahatta magga).

83. For the causes of the appearing and dissolution of the physical sense bases see Note 38; of the mind see Note 70; and of mental objects see Note 54.

84. Mindfulness is that which watches what is occurring at the present moment in the body and mind. (Also see Note 11).

85. All the factors of enlightenment arise due to wise attention and come to complete development due to the path of an Arahat (arahatta magga).

86. This is the wisdom or insight that can differentiate the corporeal body and the mind and perceives both as impermanent, unsatisfactory and not-self.

87. This is the balanced mental effort that is generated while being mindful.

88. This is the interest and lack of boredom that arises due to seeing things as they really are. It is often associated with a feeling of lightness, lifting of the body or a thrill of joy that can make the hair on the body stand up.

89. With the arising of rapture the mind becomes calm and peaceful. This is called tranquility.

90. With the arising of tranquility the mind is not distracted and no longer wanders here and there but is aware of each object that appears in the mind. This is concentration.

91. With the arising of concentration the mind sees each object in a detached and calm way. It feels neither aversion to pain nor is overpowered by pleasure but it is calmly and effortlessly observant of the impermanence, unsatisfactoriness or soullessness of every constituent of body and mind. This is called equanimity.

92. The cause of the appearing of the seven factors of enlightenment is wise attention (yoniso-manasikara) which views phenomena as impermanent, unsatisfactory and not-self. The cause of the dissolution of the seven factors of enlightenment is unwise attention (ayoniso-manasikara) which views phenomena as permanent, satisfactory and as a soul or self.

93. Birth (jati) refers to both birth and repeated rebirth.

94. Here dukkha does not just refer to painful feelings but has a wide range of meaning. Birth, ageing and death are dukkha because they are painful. Pleasant feelings are dukkha because they are subject to change. The rest of the five aggregates of clinging are dukkha because they are oppressed by ceaseless arising and dissolution.

95. Sorrow, lamentation and anguish are different intensities of mental pain that arise due to loss or painful states such as loss of a good reputation, the passing away of relatives or the loss of possessions through fire, flood, or theft. Sorrow is the weakest and is felt internally with little outward expression. Lamentation is more intense and results in outbursts of wailing and crying. Anguish is the most intense and although one cries and wails there is still deep inexpressible pain that makes one look exhausted and hopeless.

96. These things cannot be gained by wishing or prayer. They can only be gained by attaining the Noble Paths.

97. The craving for pleasurable sights, sounds, smells, tastes and tactile objects is kamatanha. The craving to be born in any sensual; rupa or arupa worlds, and the attachment to rupa or arupa jhanas, and the craving associated with the belief in an eternal and indestructible Self or Soul are all included in the term bhavatanha. The craving that associated with the wrong view that at death one is annihilated and hence that there is no rebirth or results of good or bad actions is vibhavatanha.

98. The word establishes (nivisati) has two aspects. Firstly, the craving arises at that place and secondly because of happening again and again it establishes itself there so that it arises habitually whenever the same object is met or thought about.

99. The world (loka) refers to the five aggregates of clinging.

100. Contact (phassa) refers not to the contact of an object with the body but to the contact of an object with the mind. Thus, when an object, a sense base and consciousness appear together it is called contact.

101. Volition (cetana) is the mental concomitant that causes actions of body, speech, and mind.

102. Initial thinking (vitakka) searches for, introduces, and moves towards a new sensual object. Continued thinking (vicara) stays with the same object and repeatedly thinks about, ponders, and examines that object in greater detail. They have different meanings when they are associated with the jhanas, which are all free from craving.

103. It is important to note that craving arises and is discarded in the same place and that craving is removed by mindfully observing each object as it arises at one of the six sense doors and not by mere intellectual understanding.

104. Right View (samma ditthi) develops through several stages. At first one understands that good actions produce good results, and that bad actions produce bad results. Next, one understands the impermanent, unsatisfactory and soulless nature of conditioned phenomena which deepens the understanding of cause and effect so that only cause and effect are seen. The last stage is to understand the Four Noble Truths and to see that if the cause (craving) ceases the result (dukkha) will also cease.

105. If one has Right View then depending on that Right Thought (samma sankappa) will arise. Also if one has Right Thought then Right Speech (samma vaca) and Right Action (samma kammanta) will arise because one's actions are dependent on one's thoughts.

106. Tale bearing refers to taking stories from one person to another in order to create a split between those two people and also to make oneself liked by the second person, e.g. person A hears person B saying bad things about person C. Then A goes to C and tells him what B has said in order to create discord between B and C and to make C like A.

107. This refers to idle chatter or gossip that is of no benefit to anyone. Nowadays it is worth considering if this applies to reading and writing certain types of books.

108. Only the intentional killing of living beings is meant here and not unintentional killing such as accidentally stepping on an insect. Something is called a living being if it possesses consciousness and does not include plants, bacteria, amoebae, and viruses which according to Buddhism are without consciousness.

109. Stealing does not just mean simple theft but also inrcludes smuggling, tax evasion, and using false weights or measures.

110. This refers to sexual misconduct (i.e. adultery, rape), drinking alcohol, and taking drugs.

111. This refers to obtaining one's livelihood by wrong speech or wrong action. It includes trading in weapons, in animals for slaughter, in slaves, in liquor, in drugs, and in poisons.

112. The word jhana comes from the root jha = to stare. Here it is used to refer to a degree of concentration in which the mind stares at an object with such concentration that one is unaware of sights, sounds, smells, tastes, or tactile objects. There are four types of jhanas mentioned here which are characterized or differentiated by the mental concomitants present in each. As mental concomitants of jhana, vitakka and vicara refer to the initial and sustained application of the mind to a single object. Just like a man first puts his hand on a shaking object and then keeps his hand on the shaking object, vitakka puts the mind on the object and vicara keeps the mind there. At this stage the mind is still not perfectly calm. In the second jhana the mind is so still that it stays on one object without any vitakka and vicara. Rapture (piti) is the same as the enlightenment factor of rapture (see Note 88). Sukha refers to ease and comfort of body and mind.

113. The Buddha and his enlightened disciples are Noble Ones (ariya).

114. The causes of the appearing of dukkha are ignorance of the Four Noble Truths, craving and kamma. The cause of the dissolution of dukkha is the Eightfold Noble Path. The cause of the appearing of craving is Feeling. The cause of the dissolution of craving is the Eightfold Noble Path. The cessation of dukkha, which is Nibbana, has no arising or passing away and is therefore not included here.

The path leading to the cessation of dukkha is of two kinds: supramundane (lokuttara) and mundane (lokiya). Both appear due to the four factors of stream entry. (i.e. associating with virtuous men, hearing the true Dhamma, wisely considering the Dhammas one has heard, and practising in accordance with that Dhamma). The lokuttara path cannot pass away once it has been attained but the lokiya path can pass away due to not wisely considering the Dhamma one has heard and not practising in accordance with that Dhamma.

115. An Anagami is an enlightened individual who has eradicated ditthi, vicikiccha, silabbataparamasa, issa, macchariya, kamaraga and patigha (see Note 82) and consequently at death will be reborn in the Pure Abode (Suddhavasa) where he will attain Arahatship. He is called a Non-returner because he will never be reborn again in the sensuous realm (kamaloka). This last section is meant to encourage the meditator with the knowledge that if he practises in a really diligent and consistent way in accordance with this sutta he can expect to attain the total eradication of greed, hatred and delusion, in this very life.

Sadhu! Sadhu! Sadhu!

Source

U Jotika and U Dhamminda
Migadavun Monastery
Ye Chan Oh Village
Maymyo, Burma
buddhanet.net

@@ Line 6: / Line 6: @@
 ==Introduction==
-Please practise in accordance with this [[Mahasatipatthana Sutta]] so that you can see why it is acknowledged as the most important Sutta that the Buddha taught.
+Please practise in accordance with this [[Mahasatipatthana Sutta]] so that you can see why it is [[acknowledged]] as the most important [[Sutta]] that the [[Buddha]] [[taught]].
-Try to practise all the different sections from time to time as they are all useful, but in the beginning start with something simple such as being mindful while walking (see Iriyapatha Pabba), or the mindfulness of in and out breathing (see [[Anapana Pabba]]). Then as you practise these you will be able to practise the other sections contained within this Sutta and you will find that all the four satipatthanas can be practised concurrently.
+Try to practise all the different [[sections]] from [[time]] to [[time]] as they are all useful, but in the beginning start with something simple such as being [[mindful]] while walking (see [[Iriyapatha Pabba]]), or the [[mindfulness]] of [[in and out breathing]] (see [[Anapana Pabba]]). Then as you practise these you will be able to practise the other [[sections]] contained within this [[Sutta]] and you will find that all the four [[satipatthanas]] can be practised concurrently.
-A sutta should be read again and again as you will tend to forget its message. The message here in this Sutta is that you should be mindful of whatever is occurring in the body and mind, whether it be good or bad, and thus you will become aware that all conditioned phenomena are impermanent, unsatisfactory and not-self.
+A [[sutta]] should be read again and again as you will tend to forget its message. The message here in this [[Sutta]] is that you should be [[mindful]] of whatever is occurring in the [[body]] and [[mind]], whether it be good or bad, and thus you will become {{Wiki|aware}} that all [[conditioned phenomena]] are [[impermanent]], unsatisfactory and [[not-self]].
-The original Pali text of this Sutta can be found in Mahavagga of the Digha Nikaya.
+The original [[Pali]] text of this [[Sutta]] can be found in [[Mahavagga]] of the [[Digha Nikaya]].
 ==Preamble==
-Thus have I heard note1. The Bhagava note2 was at one time residing at the market-town called Kammasadhamma in the Kuru country note3. There the Bhagava addressed the bhikkhus note4 saying "O, Bhikkhus", and they replied to him, "Bhadante," note5 . Then the Bhagava said:
+[[Thus have I heard]] note1. The [[Bhagava]] note2 was at one [[time]] residing at the market-town called [[Kammasadhamma]] in the [[Kuru]] country note3. There the [[Bhagava]] addressed the [[bhikkhus]] note4 saying "O, [[Bhikkhus]]", and they replied to him, "Bhadante," note5 . Then the [[Bhagava]] said:
-Bhikkhus, this is the one and the only way note6 for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation note7 of physical and mental pain note8 , for attainment of the Noble Paths note9 . and for the realization of Nibbana note10. That (only way) is the four satipatthanas note11.
+[[Bhikkhus]], this is the one and the only way note6 for the [[purification]] (of the [[minds]]) of [[beings]], for [[overcoming]] [[sorrow]] and [[lamentation]], for the [[cessation]] note7 of [[physical]] and [[mental]] [[pain]] note8 , for [[attainment]] of the [[Noble Paths]] note9 . and for the [[realization of Nibbana]] note10. That (only way) is the four [[satipatthanas]] note11.
-What are these four? note12 Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body (kaya) note13 as just the body note14 (not mine, not I, not self, but just a phenomenon) with diligence, note15 clear understanding, note16 and mindfulness, thus keeping away covetousness and mental pain in the world;note17 he dwells perceiving again and again feelings (vedana) note18 as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind (citta) note19 as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas note20 as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.
+What are these four? note12 Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] (i.e. a [[disciple]]) dwells perceiving again and again the [[body]] ([[kaya]]) note13 as just the [[body]] note14 (not mine, not I, not [[self]], but just a [[phenomenon]]) with [[diligence]], note15 [[clear understanding]], note16 and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the world;note17 he dwells perceiving again and again [[feelings]] ([[vedana]]) note18 as just [[feelings]] (not mine, not I, not [[self]] but just as [[phenomena]]) with [[diligence]], [[clear understanding]], and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]]; he dwells perceiving again and again the [[mind]] ([[citta]]) note19 as just the [[mind]] (not mine, not I, not [[self]] but just a [[phenomenon]]) with [[diligence]], [[clear understanding]], and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]]; he dwells perceiving again and again [[dhammas]] note20 as just [[dhammas]] (not mine, not I, not [[self]] but just as [[phenomena]]) with [[diligence]], [[clear understanding]], and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]].
-==I. [[Kayanupassana]] (Contemplation on the Body)==
+==I. [[Kayanupassana]] ([[Contemplation on the Body]])==
-===i. [[Anapana Pabba]] (Section on In and Out Breathing)===
+===i. [[Anapana Pabba]] (Section on [[In and Out Breathing]])===
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty, solitary place;note21 sits down cross-legged,note22 keeping his body erect, and directs his mindfulness (towards the object of mindfulness).note23Then only with keen mindfulness he breathes in and only with keen mindfulness he breathes out. Breathing in a long breath, he knows, "I breathe in a long breath"; breathing out a long breath, he knows, "I breathe out a long breath"; breathing in a short breath, he knows, "I breathe in a short breath"; breathing out a short breath, he knows, "I breathe out a short breath", "Aware of the whole breath body, I shall breathe in",note24 thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in",note25 thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.note26
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[body]] as just the [[body]]? Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] having gone to the {{Wiki|forest}}, or to the foot of a [[tree]], or to an [[empty]], {{Wiki|solitary}} place;note21 sits down cross-legged,note22 keeping his [[body]] erect, and directs his [[mindfulness]] (towards the [[object]] of mindfulness).note23Then only with keen [[mindfulness]] he breathes in and only with keen [[mindfulness]] he breathes out. [[Breathing]] in a long [[breath]], he [[knows]], "I [[breathe]] in a long [[breath]]"; [[breathing]] out a long [[breath]], he [[knows]], "I [[breathe]] out a long [[breath]]"; [[breathing]] in a short [[breath]], he [[knows]], "I [[breathe]] in a short [[breath]]"; [[breathing]] out a short [[breath]], he [[knows]], "I [[breathe]] out a short [[breath]]", "Aware of the whole [[breath]] [[body]], I shall [[breathe]] in",note24 thus he trains himself; "Aware of the whole [[breath]] [[body]], I shall [[breathe]] out", thus he trains himself. "[[Calming]] the process of [[breathing]], I shall [[breathe]] in",note25 thus he trains himself; "[[Calming]] the process of [[breathing]], I shall [[breathe]] out", thus he trains himself.note26
-Just as, bhikkhus, a skilful turner or a turner's apprentice pulling a long pull (on the string turning the lathe), knows, "I am pulling a long pull"; pulling a short pull, knows, "I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing in a long breath, knows, "I breathe in a long breath"; breathing out a long breath, knows, "I breathe out a long breath"; breathing in a short breath, knows, "I breathe in a short breath"; breathing out a short breath, knows, "I breathe out a short breath". "Aware of the whole breath body, I shall breathe in," thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.
+Just as, [[bhikkhus]], a [[skilful]] turner or a turner's apprentice pulling a long pull (on the string turning the lathe), [[knows]], "I am pulling a long pull"; pulling a short pull, [[knows]], "I am pulling a short pull", just so, [[bhikkhus]], a [[bhikkhu]] [[breathing]] in a long [[breath]], [[knows]], "I [[breathe]] in a long [[breath]]"; [[breathing]] out a long [[breath]], [[knows]], "I [[breathe]] out a long [[breath]]"; [[breathing]] in a short [[breath]], [[knows]], "I [[breathe]] in a short [[breath]]"; [[breathing]] out a short [[breath]], [[knows]], "I [[breathe]] out a short [[breath]]". "Aware of the whole [[breath]] [[body]], I shall [[breathe]] in," thus he trains himself; "Aware of the whole [[breath]] [[body]], I shall [[breathe]] out", thus he trains himself. "[[Calming]] the process of [[breathing]], I shall [[breathe]] in", thus he trains himself; "[[Calming]] the process of [[breathing]], I shall [[breathe]] out", thus he trains himself.
-Thus he dwells perceiving again and again the body note27 as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others;note28 or he dwells perceiving again and again the body as just the body in both himself and in others.note29 He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes.note30 To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views note30 he dwells without clinging to anything in the world.note32 Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] note27 as just the [[body]] (not mine, not I, not [[self]], but just a [[phenomenon]]) in himself; or he dwells perceiving again and again the [[body]] as just the [[body]] in others;note28 or he dwells perceiving again and again the [[body]] as just the [[body]] in both himself and in others.note29 He dwells perceiving again and again the [[cause]] and the actual appearing of the [[body]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of the [[body]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of the [[body]] with their causes.note30 To summarize, he is firmly [[mindful]] of the fact that only the [[body]] [[exists]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] note30 he dwells without [[clinging]] to anything in the world.note32 Thus, [[bhikkhus]], this is a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-===ii. [[Iriyapatha Pabba]] (Section on Postures)===
+===ii. [[Iriyapatha Pabba]] (Section on [[Postures]])===
-And again, bhikkus, a bhikkhu while walking note33 knows "I am walking";note34 while standing, he knows, "I am standing"; while sitting, he knows, "I am sitting"; while lying down he knows, "I am lying down."note35
+And again, [[bhikkus]], a [[bhikkhu]] while walking note33 [[knows]] "I am walking";note34 while [[standing]], he [[knows]], "I am [[standing]]"; while sitting, he [[knows]], "I am sitting"; while {{Wiki|lying}} down he [[knows]], "I am {{Wiki|lying}} down."note35
-To summarize, a bhikkhu should know whatever way his body is moving or placed.note36
+To summarize, a [[bhikkhu]] should know whatever way his [[body]] is moving or placed.note36
-Thus he dwells perceiving again and again the bodynote37 as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again the actual appearing and dissolution of the body with their causes.note38 To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the bodynote37 as just the [[body]] (not mine, not I, not [[self]], but just a [[phenomenon]]) in himself; or he dwells perceiving again and again the [[body]] as just the [[body]] in others; or he dwells perceiving again and again the [[body]] as just the [[body]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of the [[body]] or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of the [[body]]; or he dwells perceiving again and again the actual appearing and [[dissolution]] of the [[body]] with their causes.note38 To summarize, he is firmly [[mindful]] of the fact that only the [[body]] [[exists]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-===iii. [[Sampajanna Pabba]] (Section on Clear Understanding)===
+===iii. [[Sampajanna Pabba]] (Section on [[Clear Understanding]])===
-And again, bhikkhus, a bhikkhu, while going forward or while going back does so with clear understanding;note39 while looking straight ahead or while looking elsewhere he does so with clear understanding; while bending or stretching his limbs he does so with clear understanding; while carrying the alms bowl and while wearing the robes he does so with clear understanding; while eating, drinking, chewing, and savouring he does so with clear understanding; while urinating or defecating he does so with clear understanding; while walking, standing, sitting, falling asleep, waking, speaking or when remaining silent, he does so with clear understanding.
+And again, [[bhikkhus]], a [[bhikkhu]], while going forward or while going back does so with clear understanding;note39 while looking straight ahead or while looking elsewhere he does so with [[clear understanding]]; while bending or stretching his limbs he does so with [[clear understanding]]; while carrying the [[alms bowl]] and while wearing the [[robes]] he does so with [[clear understanding]]; while eating, drinking, chewing, and savouring he does so with [[clear understanding]]; while urinating or defecating he does so with [[clear understanding]]; while walking, [[standing]], sitting, falling asleep, waking, {{Wiki|speaking}} or when remaining [[silent]], he does so with [[clear understanding]].
-Thus he dwells perceiving again and again the body, as just the body in himself… Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]], as just the [[body]] in himself… Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-===iv. [[Patikulamanasika Pabba]] (Section on Contemplation of Impurities)===
+===iv. [[Patikulamanasika Pabba]] (Section on [[Contemplation of Impurities]])===
-And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities,note40 (thinking thus) "There exists in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, intestines, mysentery, gorge, faeces, brain, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, synovic fluid (i.e. lubricating oil of the joints) and urine."
+And again, [[bhikkhus]], a [[bhikkhu]] examines and reflects closely upon this very [[body]], from the soles of the feet up and from the tips of the head [[hair]] down, enclosed by the {{Wiki|skin}} and full of various kinds of impurities,note40 ([[thinking]] thus) "There [[exists]] in this [[body]]: [[hair]] of the head, [[hair]] of the [[body]], {{Wiki|nails}}, {{Wiki|teeth}}, {{Wiki|skin}}, flesh, sinews, {{Wiki|bones}}, marrow, {{Wiki|kidneys}}, [[heart]], {{Wiki|liver}}, {{Wiki|membranes}} (including the pleura, the {{Wiki|diaphragm}} and other [[forms]] of membrane in the [[body]]), {{Wiki|spleen}}, {{Wiki|lungs}}, {{Wiki|intestines}}, mysentery, gorge, faeces, {{Wiki|brain}}, {{Wiki|bile}}, [[phlegm]], pus, {{Wiki|blood}}, {{Wiki|sweat}}, solid fat, {{Wiki|tears}}, liquid fat, saliva, mucus, synovic fluid (i.e. lubricating oil of the joints) and {{Wiki|urine}}."
-Just as if, bhikkhus, there were a double-mouthed provision bag filled with various kinds of grain such as: hill-paddy, paddy, green-gram, cow pea, sesamum, and husked rice; and a man with sound eyes, having opened it, should examine it thus: "This is hill-paddy, this is paddy, this is green-gram, this is cow pea, this is sesamum, and this is husked rice." Just so, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, … and urine.''
+Just as if, [[bhikkhus]], there were a double-mouthed provision bag filled with various kinds of grain such as: hill-paddy, paddy, green-gram, {{Wiki|cow}} pea, sesamum, and husked {{Wiki|rice}}; and a man with [[sound]] [[eyes]], having opened it, should examine it thus: "This is hill-paddy, this is paddy, this is green-gram, this is {{Wiki|cow}} pea, this is sesamum, and this is husked {{Wiki|rice}}." Just so, [[bhikkhus]], a [[bhikkhu]] examines and reflects closely upon this very [[body]], from the soles of the feet up and from the tips of the head [[hair]] down, enclosed by the {{Wiki|skin}} and full of various kinds of [[impurities]], ([[thinking]] thus) "There [[exists]] in this [[body]]: [[hair]] of the head, … and {{Wiki|urine}}.''
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-===v. [[Dhatumanasika Pabba]] (Section on Contemplation on Elements)===
+===v. [[Dhatumanasika Pabba]] (Section on [[Contemplation on Elements]])===
-And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body however it be placed or disposed as composed of (only) primary elements note41 thus: "There exists in this body the earth element, the water element, the fire element, and the air element."note42
+And again, [[bhikkhus]], a [[bhikkhu]] examines and reflects closely upon this very [[body]] however it be placed or disposed as composed of (only) [[primary elements]] note41 thus: "There [[exists]] in this [[body]] the [[earth element]], the [[water element]], the [[fire element]], and the [[air]] element."note42
-Just as if, bhikkhus, a skillful butcher or his apprentice, having slaughtered a cow and divided it into portions were sitting at the junction of four high roads,note43 just so, a bhikkhu examines and reflects closely upon this body however it be placed or disposed as composed of (only) the primary elements thus: "There exists in this body the earth element, the water element, the fire element and the air element.''
+Just as if, [[bhikkhus]], a [[skillful]] butcher or his apprentice, having slaughtered a {{Wiki|cow}} and divided it into portions were sitting at the junction of four high roads,note43 just so, a [[bhikkhu]] examines and reflects closely upon this [[body]] however it be placed or disposed as composed of (only) the [[primary elements]] thus: "There [[exists]] in this [[body]] the [[earth element]], the [[water element]], the [[fire element]] and the [[air element]].''
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-===vi. [[Navasivathika Pabba]] (Section on Nine Stages of Corpses)===
+===vi. [[Navasivathika Pabba]] (Section on [[Nine Stages of Corpses]])===
 ====Part 1====
-And again, bhikkhus, if a bhikkhu should see a body, one day dead, or two days dead, or three days dead, swollen, blue and festering, discarded in the charnel ground, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."note44
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], one day [[dead]], or two days [[dead]], or three days [[dead]], swollen, blue and festering, discarded in the [[charnel ground]], he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."note44
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 2====
-And again, bhikkus, if a bhikkhu should see a body discarded in the charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he then compares it to his own body thus: ''Truly this body is of the same nature, it will become like that and cannot escape from it.''
+And again, [[bhikkus]], if a [[bhikkhu]] should see a [[body]] discarded in the [[charnel ground]], being devoured by [[crows]], being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by {{Wiki|dogs}}, being devoured by {{Wiki|tigers}}, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he then compares it to his [[own]] [[body]] thus: ''Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it.''
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 3====
-And again, bhikkhus, if a bhikkhu should see a body discarded in the charnel ground, that is just a skeleton held together by the tendons, with some flesh and blood still adhering to it, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]] discarded in the [[charnel ground]], that is just a skeleton held together by the [[tendons]], with some flesh and {{Wiki|blood}} still adhering to it, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 4====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons, blood-besmeared, fleshless, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is just a skeleton held together by the [[tendons]], blood-besmeared, fleshless, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 5====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons without flesh and blood, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is just a skeleton held together by the [[tendons]] without flesh and {{Wiki|blood}}, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 6====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just loose bones scattered in all directions; at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, and at another place the skull, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is just loose {{Wiki|bones}} scattered in all [[directions]]; at one place {{Wiki|bones}} of a hand, at another place {{Wiki|bones}} of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the {{Wiki|teeth}}, and at another place the [[skull]], he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 7====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just white bones of conch-like colour, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is just white {{Wiki|bones}} of conch-like {{Wiki|colour}}, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 8====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is bones more than a year old, lying in a heap, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is {{Wiki|bones}} more than a year old, {{Wiki|lying}} in a heap, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] in himself…. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
 ====Part 9====
-And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just rotted bones, crumbling to dust, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
+And again, [[bhikkhus]], if a [[bhikkhu]] should see a [[body]], discarded in the [[charnel ground]], that is just rotted {{Wiki|bones}}, crumbling to dust, he then compares it to his [[own]] [[body]] thus: "Truly this [[body]] is of the same [[nature]], it will become like that and cannot escape from it."
-Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
+Thus he dwells perceiving again and again the [[body]] as just the [[body]] (not mine, not I, not [[self]], but just a [[phenomenon]]) in himself; or he dwells perceiving again and again the [[body]] as just the [[body]] in others; or he dwells perceiving again and again the [[body]] as just the [[body]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of the [[body]] or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of the [[body]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of the [[body]] with their [[causes]]. To summarize, he is firmly [[mindful]] of the fact that only the [[body]] [[exists]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], this is also a way in which a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]].
-==II. [[Vedananupassana]] (Contemplation on Feelings)==
+==II. [[Vedananupassana]] ([[Contemplation on Feelings]])==
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings (vedana)note45 are just feelings (not mine, not I, not self but just as phenomena)?
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again that [[feelings]] (vedana)note45 are just [[feelings]] (not mine, not I, not [[self]] but just as [[phenomena]])?
-Here (in this teaching), bhikkhus, while experiencing a pleasant feeling,note46 a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling,note47 he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant,note48 he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''
+Here (in this [[teaching]]), [[bhikkhus]], while experiencing a [[pleasant]] feeling,note46 a [[bhikkhu]] [[knows]], "I am experiencing a [[pleasant feeling]]"; or while experiencing an [[unpleasant]] feeling,note47 he [[knows]], "I am experiencing an [[unpleasant]] [[feeling]]"; or while experiencing a [[feeling]] that is neither [[pleasant]] nor unpleasant,note48 he [[knows]], "I am experiencing a [[feeling]] that is [[neither pleasant nor unpleasant]].''
-While experiencing a pleasant feeling associated with sense pleasures,note49 he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures,note50 he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''
+While experiencing a [[pleasant feeling]] associated with [[sense]] pleasures,note49 he [[knows]], "I am experiencing a [[pleasant feeling]] associated with [[sense]] [[pleasures]]"; or while experiencing a [[pleasant feeling]] not associated with [[sense]] pleasures,note50 he [[knows]], "I am experiencing a [[pleasant feeling]] not associated with [[sense]] [[pleasures]].''
-While experiencing an unpleasant feeling associated with sense pleasures,note51 he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures,note52 he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''
+While experiencing an [[unpleasant]] [[feeling]] associated with [[sense]] pleasures,note51 he [[knows]], "I am experiencing an [[unpleasant]] [[feeling]] associated with [[sense]] [[pleasures]]"; or while experiencing an [[unpleasant]] [[feeling]] not associated with [[sense]] pleasures,note52 he [[knows]], ''I am experiencing an [[unpleasant]] [[feeling]] not associated with [[sense]] [[pleasures]].''
-While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures,note53 he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''
+While experiencing a [[feeling]], that is [[neither pleasant nor unpleasant]] that is associated with [[sense]] pleasures,note53 he [[knows]], "I am experiencing a [[feeling]] that is [[neither pleasant nor unpleasant]] that is associated with [[sense]] [[pleasures]]"; or while experiencing a [[feeling]] that is [[neither pleasant nor unpleasant]] that is not associated with [[sense]] [[pleasures]], he [[knows]], "I am experiencing a [[feeling]] that is [[neither pleasant nor unpleasant]] that is not associated with [[sense]] [[pleasures]].''
-Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes.note54 To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.
+Thus he dwells perceiving again and again [[feelings]] as just [[feelings]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himself; or he dwells perceiving again and again [[feelings]] as just [[feelings]] in others; or he dwells perceiving again and again [[feelings]] as just [[feelings]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of [[feelings]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of [[feelings]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of [[feelings]] with their causes.note54 To summarize, he is firmly [[mindful]] of the fact that only [[feelings]] [[exists]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again [[feelings]] as just [[feelings]].
-===III. [[Cittanupassana]] (Contemplation on the Mind)===
+===III. [[Cittanupassana]] ([[Contemplation on the Mind]])===
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[mind]] ([[citta]]) as just the [[mind]] (not mine, not I, not [[self]] but just a [[phenomenon]])?
-Here (in this teaching), bhikkhus, when a mind with greed (raga) note55 arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed note56 arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) note57" arises, he knows, "This is a mind with anger"; or when a mind without anger note58 arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) note59 arises, he knows, "This is a mind with delusion"; or when a mind without delusion note60 arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) note61 arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) note62 arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) note63 arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) note64 arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) note65 arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) note66 arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) note67arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) note68 arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) note69 arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".
+Here (in this [[teaching]]), [[bhikkhus]], when a [[mind]] with [[greed]] ([[raga]]) note55 arises, a [[bhikkhu]] [[knows]], "This is a [[mind]] with [[greed]]"; or when a [[mind]] without [[greed]] note56 arises, he [[knows]], "This is a [[mind]] without [[greed]]"; when a [[mind]] with [[anger]] ([[dosa]]) note57" arises, he [[knows]], "This is a [[mind]] with [[anger]]"; or when a [[mind]] without [[anger]] note58 arises, he [[knows]], "This is a [[mind]] without [[anger]]"; when a [[mind]] with [[delusion]] ([[moha]]) note59 arises, he [[knows]], "This is a [[mind]] with [[delusion]]"; or when a [[mind]] without [[delusion]] note60 arises, he [[knows]], "This is a [[mind]] without [[delusion]]"; or when a lazy, slothful [[mind]] ([[samkhittacitta]]) note61 arises, he [[knows]], "This is a lazy, slothful [[mind]]"; or when a distracted [[mind]] ([[vikkhittacitta]]) note62 arises, he [[knows]], "This is a distracted [[mind]]"; or when a developed [[mind]] ([[mahagattacitta]]) note63 arises, he [[knows]], "This is a developed [[mind]]"; or when an undeveloped [[mind]] ([[amahagattacitta]]) note64 arises, he [[knows]], "This is an undeveloped [[mind]]"; or when an {{Wiki|inferior}} [[mind]] ([[sauttaracitta]]) note65 arises, he [[knows]], "This is an {{Wiki|inferior}} [[mind]]"; or when a {{Wiki|superior}} [[mind]] ([[anuttaracitta]]) note66 arises, he [[knows]], "This is a {{Wiki|superior}} [[mind]]"; or when a [[concentrated]] [[mind]] ([[samahitacitta]]) note67arises, he [[knows]], "This is a [[concentrated]] [[mind]]"; or when an unconcentrated [[mind]] ([[asamahitacitta]]) note68 arises, he [[knows]], "This is an unconcentrated [[mind]]''; or when a [[mind]] temporarily free from [[defilements]] ([[vimutticitta]]) note69 arises, he [[knows]], "This is a [[mind]] temporarily free from [[defilements]]"; or when a [[mind]] not free from [[defilements]] ([[avimutticitta]]) arises, he [[knows]], "This is a [[mind]] not free from [[defilements]]".
-Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. note70 To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.
+Thus he dwells perceiving again and again the [[mind]] as just the [[mind]] (not mine, not I, not [[self]] but just a [[phenomenon]]) in himself; or he dwells perceiving again and again the [[mind]] as just the [[mind]] in others; or he dwells perceiving again and again the [[mind]] as just the [[mind]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of the [[mind]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of the [[mind]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of the [[mind]] with their [[causes]]. note70 To summarize, he is firmly [[mindful]] of the fact that only the [[mind]] [[exists]] (not a [[soul]], [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the [[mind]] as just the [[mind]].
-==IV. [[Dhammanupassana]] (Contemplation on Dhammas)==
+==IV. [[Dhammanupassana]] ([[Contemplation on Dhammas]])==
-===i. [[Nivarana Pabba]] (Section on Hindrances)===
+===i. [[Nivarana Pabba]] (Section on [[Hindrances]])===
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena)? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the five hindrances (nivarana dhamma) as just the five hindrances note71 (not mine, not I, not self, but just as phenomena).
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]])? Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the [[five hindrances]] ([[nivarana dhamma]]) as just the [[five hindrances]] note71 (not mine, not I, not [[self]], but just as [[phenomena]]).
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five hindrances as just the five hindrances? Here (in this teaching), bhikkhus, while sense-desire (kamachanda) is present in him, a bhikkhu knows, "There is sense-desire present in me"; or while sense-desire is not present in him, he knows, "There is no sense-desire present in me". He also knows how the sense-desire which has not yet arisen comes to arise; he knows how the sense-desire that has arisen comes to be discarded; and he knows how the discarded sense-desire will not arise in the future.note72
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[five hindrances]] as just the [[five hindrances]]? Here (in this [[teaching]]), [[bhikkhus]], while [[sense-desire]] ([[kamachanda]]) is {{Wiki|present}} in him, a [[bhikkhu]] [[knows]], "There is [[sense-desire]] {{Wiki|present}} in me"; or while [[sense-desire]] is not {{Wiki|present}} in him, he [[knows]], "There is no [[sense-desire]] {{Wiki|present}} in me". He also [[knows]] how the [[sense-desire]] which has not yet arisen comes to arise; he [[knows]] how the [[sense-desire]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[sense-desire]] will not arise in the future.note72
-While ill-will (byapada) is present in him he knows, "There is ill-will present in me"; or while ill-will is not present in him, he knows, "There is no ill-will present in me." He also knows how the ill-will which has not yet arisen comes to arise; he knows how the ill-will which has arisen comes to be discarded; and he knows how the discarded ill-will will not arise in the future.note73
+While [[ill-will]] ([[byapada]]) is {{Wiki|present}} in him he [[knows]], "There is [[ill-will]] {{Wiki|present}} in me"; or while [[ill-will]] is not {{Wiki|present}} in him, he [[knows]], "There is no [[ill-will]] {{Wiki|present}} in me." He also [[knows]] how the [[ill-will]] which has not yet arisen comes to arise; he [[knows]] how the [[ill-will]] which has arisen comes to be discarded; and he [[knows]] how the discarded [[ill-will]] will not arise in the future.note73
-While sloth and torpor are present in him, he knows, "There are sloth and torpor present in me"; or while sloth and torpor are not present in him, he knows "There is no sloth and torpor present in me." He also knows how the sloth and torpor which has not yet arisen comes to arise; he knows how the sloth and torpor that has arisen comes to be discarded; and he knows how the discarded sloth and torpor will not arise in the future.note74
+While [[sloth and torpor]] are {{Wiki|present}} in him, he [[knows]], "There are [[sloth and torpor]] {{Wiki|present}} in me"; or while [[sloth and torpor]] are not {{Wiki|present}} in him, he [[knows]] "There is no [[sloth and torpor]] {{Wiki|present}} in me." He also [[knows]] how the [[sloth and torpor]] which has not yet arisen comes to arise; he [[knows]] how the [[sloth and torpor]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[sloth and torpor]] will not arise in the future.note74
-While distraction and worry (uddhacca-kukkucca) are present in him, he knows, "There are distraction and worry present in me"; or while distraction and worry are not present in him, he knows, "There are no distraction and worry present in me." He knows how the distraction and worry which has not yet arisen comes to arise, he knows how the distraction and worry that has arisen comes to be discarded; and he knows how the discarded distraction and worry will not arise in the future.note75
+While [[distraction]] and {{Wiki|worry}} ([[uddhacca-kukkucca]]) are {{Wiki|present}} in him, he [[knows]], "There are [[distraction]] and {{Wiki|worry}} {{Wiki|present}} in me"; or while [[distraction]] and {{Wiki|worry}} are not {{Wiki|present}} in him, he [[knows]], "There are no [[distraction]] and {{Wiki|worry}} {{Wiki|present}} in me." He [[knows]] how the [[distraction]] and {{Wiki|worry}} which has not yet arisen comes to arise, he [[knows]] how the [[distraction]] and {{Wiki|worry}} that has arisen comes to be discarded; and he [[knows]] how the discarded [[distraction]] and {{Wiki|worry}} will not arise in the future.note75
-While doubt or wavering of the mind (vicikiccha) is present in him, he knows, "There is doubt or wavering of the mind present in me"; or while doubt or wavering of the mind is not present in him, he knows, "There is no doubt or wavering of mind present in me." He also knows how the doubt or wavering of mind which has not yet arisen comes to arise; he knows how the doubt or wavering of mind that has arisen comes to be discarded; and he knows how the discarded doubt or wavering of mind will not arise in the future.note76
+While [[doubt]] or wavering of the [[mind]] ([[vicikiccha]]) is {{Wiki|present}} in him, he [[knows]], "There is [[doubt]] or wavering of the [[mind]] {{Wiki|present}} in me"; or while [[doubt]] or wavering of the [[mind]] is not {{Wiki|present}} in him, he [[knows]], "There is no [[doubt]] or wavering of [[mind]] {{Wiki|present}} in me." He also [[knows]] how the [[doubt]] or wavering of [[mind]] which has not yet arisen comes to arise; he [[knows]] how the [[doubt]] or wavering of [[mind]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[doubt]] or wavering of [[mind]] will not arise in the future.note76
-Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note77
+Thus he dwells perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himself; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in others; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of [[dhammas]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of [[dhammas]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of [[dhammas]] with their causes.note77
-To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five hindrances as just the five hindrances.
+To summarize, he is firmly [[mindful]] of the fact that only [[dhammas]] [[exist]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the [[five hindrances]] as just the [[five hindrances]].
-===ii. [[Khanda Pabba]] (Section on Aggregates)===
+===ii. [[Khanda Pabba]] (Section on [[Aggregates]])===
-And again, bhikkhus, a bhikkhu dwells perceiving again and again the five aggregates of clinging (upadanakkhandha)note78 as just the five aggregates of clinging (not mine, not I, not self but just as phenomena).
+And again, [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the [[five aggregates]] of [[clinging]] (upadanakkhandha)note78 as just the [[five aggregates]] of [[clinging]] (not mine, not I, not [[self]] but just as [[phenomena]]).
-And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five aggregates of clinging as just the five aggregates of clinging?
+And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[five aggregates]] of [[clinging]] as just the [[five aggregates]] of [[clinging]]?
-Here (in this teaching), bhikkhus, a bhikkhu perceives thus: "This is the corporeal body (rupa); this is the cause and the actual appearing of the corporeal body; this is the cause and the actual dissolution of the corporeal body. This is feeling (vedana) this is the cause and the actual appearing of feeling; this is the cause and the actual dissolution of feeling. This is perception (sanna); this is the cause and the actual appearing of perception; this is the cause and the actual dissolution of perception. These are mental formations (sankhara); this is the cause and the actual appearing of mental formations; this is the cause and the actual dissolution of mental formations. This is consciousness (vinnana); this is the cause and the actual appearing of consciousness; this is the cause and the actual dissolution of consciousness."note79
+Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] [[perceives]] thus: "This is the corporeal [[body]] ([[rupa]]); this is the [[cause]] and the actual appearing of the corporeal [[body]]; this is the [[cause]] and the actual [[dissolution]] of the corporeal [[body]]. This is [[feeling]] ([[vedana]]) this is the [[cause]] and the actual appearing of [[feeling]]; this is the [[cause]] and the actual [[dissolution]] of [[feeling]]. This is [[perception]] ([[sanna]]); this is the [[cause]] and the actual appearing of [[perception]]; this is the [[cause]] and the actual [[dissolution]] of [[perception]]. These are [[mental formations]] ([[sankhara]]); this is the [[cause]] and the actual appearing of [[mental formations]]; this is the [[cause]] and the actual [[dissolution]] of [[mental formations]]. This is [[consciousness]] ([[vinnana]]); this is the [[cause]] and the actual appearing of [[consciousness]]; this is the [[cause]] and the actual [[dissolution]] of consciousness."note79
-Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note80
+Thus he dwells perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himself; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in others; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in both himself and others. He dwells perceiving again and again the [[cause]] and the actual appearing of [[dhammas]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of [[dhammas]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of [[dhammas]] with their causes.note80
-To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five aggregates of clinging as just the five aggregates of clinging.
+To summarize, he is firmly [[mindful]] of the fact that only [[dhammas]] [[exist]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the [[five aggregates]] of [[clinging]] as just the [[five aggregates]] of [[clinging]].
-===iii. [[Ayatana Pabba]] (Section on Sense Bases)===
+===iii. [[Ayatana Pabba]] (Section on [[Sense Bases]])===
-And again, bhikkhus, a bhikkhu dwells perceiving again and again the six internal and external sense bases (ayatana)note81 as just the six internal and external sense bases (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the six internal and external sense bases as just the six internal and external sense bases?
+And again, [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the six internal and external [[sense bases]] (ayatana)note81 as just the six internal and external [[sense bases]] (not mine, not I, not [[self]], but just as [[phenomena]]). And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the six internal and external [[sense bases]] as just the six internal and external [[sense bases]]?
-Here (in this teaching), bhikkhus, a bhikkhu knows the eye and the visible objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.note82
+Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] [[knows]] the [[eye]] and the [[visible objects]] and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the future.note82
-He knows the ear and sounds and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.
+He [[knows]] the {{Wiki|ear}} and {{Wiki|sounds}} and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the {{Wiki|future}}.
-He knows the nose and odours and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.
+He [[knows]] the {{Wiki|nose}} and odours and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the {{Wiki|future}}.
-He knows the tongue and tastes and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.
+He [[knows]] the {{Wiki|tongue}} and {{Wiki|tastes}} and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the {{Wiki|future}}.
-He knows the body and tactile objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.
+He [[knows]] the [[body]] and {{Wiki|tactile}} [[objects]] and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the {{Wiki|future}}.
-He knows the mind and mind objects (dhamma) and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.
+He [[knows]] the [[mind]] and [[mind]] [[objects]] ([[dhamma]]) and the [[fetter]] that arises dependent on both. He also [[knows]] how the [[fetter]] which has not yet arisen comes to arise; he [[knows]] how the [[fetter]] that has arisen comes to be discarded; and he [[knows]] how the discarded [[fetter]] will not arise in the {{Wiki|future}}.
-Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself note83…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the six internal and external sense bases as just the six internal and external sense bases.
+Thus he dwells perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himself note83…. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the six internal and external [[sense bases]] as just the six internal and external [[sense bases]].
-===iv. [[Bojjhanga Pabba]] (Section on Enlightenment Factors)===
+===iv. [[Bojjhanga Pabba]] (Section on [[Enlightenment Factors]])===
-And again, bhikkhus, a bhikkhu dwells perceiving again and again the seven factors of enlightenment (bhojjanga) as just the seven factors of enlightenment (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment?
+And again, [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the [[seven factors of enlightenment]] (bhojjanga) as just the [[seven factors of enlightenment]] (not mine, not I, not [[self]], but just as [[phenomena]]). And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[seven factors of enlightenment]] as just the [[seven factors of enlightenment]]?
-Here (in this teaching), bhikkhus, while the enlightenment factor of mindfulness (sati-sambojjhanga) note84 is present in him, a bhikkhu knows, "The enlightenment factor of mindfulness is present in me"; or while the enlightenment factor of mindfulness is not present in him, he knows, "The enlightenment factor of mindfulness is not present in me." He also knows how the enlightenment factor of mindfulness which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of mindfulness comes to be.note85
+Here (in this [[teaching]]), [[bhikkhus]], while the [[enlightenment factor]] of [[mindfulness]] ([[sati-sambojjhanga]]) note84 is {{Wiki|present}} in him, a [[bhikkhu]] [[knows]], "The [[enlightenment factor]] of [[mindfulness]] is {{Wiki|present}} in me"; or while the [[enlightenment factor]] of [[mindfulness]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[mindfulness]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor]] of [[mindfulness]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor]] of [[mindfulness]] comes to be.note85
-While the enlightenment factor of investigation of phenomena (dhammavicaya-bhojjanga)note86 is present in him, he knows, "The enlightenment factor of investigation of phenomena is present in me"; or while the enlightenment factor of investigation of phenomena is not present in him, he knows, "The enlightenment factor of investigation of phenomena is not present in me." He also knows how the enlightenment factor of investigation of phenomena which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of investigation of phenomena comes to be.
+While the [[enlightenment factor]] of [[investigation]] of [[phenomena]] (dhammavicaya-bhojjanga)note86 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[investigation]] of [[phenomena]] is {{Wiki|present}} in me"; or while the [[enlightenment factor]] of [[investigation]] of [[phenomena]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[investigation]] of [[phenomena]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor]] of [[investigation]] of [[phenomena]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor]] of [[investigation]] of [[phenomena]] comes to be.
-While the enlightenment factor of effort (viriya-sambojjhanga)note87 is present in him, he knows, "The enlightenment factor of effort is present in me", or while the enlightenment factor of effort is not present in him, he knows, "The enlightenment factor of effort is not present in me." He also knows how the enlightenment factor of effort which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of effort comes to be.
+While the [[enlightenment factor]] of [[effort]] (viriya-sambojjhanga)note87 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[effort]] is {{Wiki|present}} in me", or while the [[enlightenment factor]] of [[effort]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[effort]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor]] of [[effort]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor]] of [[effort]] comes to be.
-While the enlightenment factor of rapture (piti-sambojjhanga)note88 is present in him, he knows, "The enlightenment factor of rapture is present in me"; or while the enlightenment factor of rapture is not present in him, he knows, "The enlightenment factor of rapture is not present in me." He also knows how the enlightenment factor of rapture which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of rapture comes to be.
+While the [[enlightenment factor]] of [[rapture]] (piti-sambojjhanga)note88 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[rapture]] is {{Wiki|present}} in me"; or while the [[enlightenment factor]] of [[rapture]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor]] of [[rapture]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor]] of [[rapture]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor]] of [[rapture]] comes to be.
-While the enlightenment factor of tranquility (passadhi-sambojjhanga)note89 is present in him, he knows, "The enlightenment factor of tranquility is present in me"; or while the enlightenment factor of tranquility is not present in him, he knows, "The enlightenment factor of tranquility is not present in me." He also knows how the enlightenment factor of tranquility which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of tranquility comes to be.
+While the [[enlightenment factor of tranquility]] (passadhi-sambojjhanga)note89 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of tranquility]] is {{Wiki|present}} in me"; or while the [[enlightenment factor of tranquility]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of tranquility]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor of tranquility]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor of tranquility]] comes to be.
-While the enlightenment factor of concentration (samadhi-sambojjhanga)note90 is present in him, he knows, "The enlightenment factor of concentration is present in me"; or while the enlightenment factor of concentration is not present in him, he knows, "The enlightenment factor of concentration is not present in me." He also knows how the enlightenment factor of concentration which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of concentration comes to be.
+While the [[enlightenment factor of concentration]] (samadhi-sambojjhanga)note90 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of concentration]] is {{Wiki|present}} in me"; or while the [[enlightenment factor of concentration]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of concentration]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor of concentration]] which has not yet arisen comes to arise; and he [[knows]] how the complete fulfillment in developing the arisen [[enlightenment factor of concentration]] comes to be.
-While the enlightenment factor of equanimity (upekkha-sambojjhanga)note91 is present in him, he knows, "The enlightenment factor of equanimity is present in me"; or while the enlightenment factor of equanimity is not present in him, he knows, "The enlightenment factor of equanimity is not present in me." He also knows how the enlightenment factor of equanimity which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen enlightenment factor of equanimity comes to be.
+While the [[enlightenment factor of equanimity]] (upekkha-sambojjhanga)note91 is {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of equanimity]] is {{Wiki|present}} in me"; or while the [[enlightenment factor of equanimity]] is not {{Wiki|present}} in him, he [[knows]], "The [[enlightenment factor of equanimity]] is not {{Wiki|present}} in me." He also [[knows]] how the [[enlightenment factor of equanimity]] which has not yet arisen comes to arise; and he [[knows]] how the complete [[fulfilment]] in developing the arisen [[enlightenment factor of equanimity]] comes to be.
-Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himselfnote92…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment.
+Thus he dwells perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himselfnote92…. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the [[seven factors of enlightenment]] as just the [[seven factors of enlightenment]].
-===v. [[Sacca Pabba]] (Section on Noble Truths)===
+===v. [[Sacca Pabba]] (Section on [[Noble Truths]])===
-And again, bhikkhus, a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the Four Noble Truths as just the Four Noble Truths? Here, (in this teaching), bhikkhus, a bhikkhu knows as it really is, "This is dukkha"; he knows as it really is, "This is the cause of dukkha"; he knows as it really is, "This is the cessation of dukkha"; he knows as it really is, "This is the path leading to the cessation of dukkha.''
+And again, [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the [[Four Noble Truths]] as just the [[Four Noble Truths]] (not mine, not I, not [[self]], but just as [[phenomena]]). And how, [[bhikkhus]], does a [[bhikkhu]] dwell perceiving again and again the [[Four Noble Truths]] as just the [[Four Noble Truths]]? Here, (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] [[knows]] as it really is, "This is [[dukkha]]"; he [[knows]] as it really is, "This is the [[cause]] of [[dukkha]]"; he [[knows]] as it really is, "This is the [[cessation]] of [[dukkha]]"; he [[knows]] as it really is, "This is the [[path]] leading to the [[cessation]] of [[dukkha]].''
-====a. [[Dukkhasacca Pabba]] (Section on the Noble Truth of Dukkha)====
+====a. [[Dukkhasacca Pabba]] ([[Section on the Noble Truth of Dukkha]])====
-And what, bhikkhus, is the Noble Truth of dukkha? Birth note93 is dukkha, ageing is also dukkha, death is also dukkha; sorrow, lamentation, physical pain, mental pain and anguish are also dukkha; to have to associate with those (persons or things) one dislikes is also dukkha; to be separated from those one loves or likes is also dukkha; wishing for what one cannot get is also dukkha; in short, the five aggregates of clinging are dukkha.note94
+And what, [[bhikkhus]], is the [[Noble Truth of dukkha]]? [[Birth]] note93 is [[dukkha]], [[ageing]] is also [[dukkha]], [[death]] is also [[dukkha]]; [[sorrow]], [[lamentation]], [[physical]] [[pain]], [[mental]] [[pain]] and anguish are also [[dukkha]]; to have to associate with those (persons or things) one dislikes is also [[dukkha]]; to be separated from those one loves or likes is also [[dukkha]]; wishing for what one cannot get is also [[dukkha]]; in short, the [[five aggregates]] of [[clinging]] are dukkha.note94
-And what, bhikkhus, is birth (jati)? The birth, the being born, the origination, the conception, the springing into existence, the manifestation of the aggregates, and the acquisition of the sense-bases of beings in this or that class of beings - this, bhikkhus, is called birth.
+And what, [[bhikkhus]], is [[birth]] ([[jati]])? The [[birth]], the being born, the origination, the {{Wiki|conception}}, the springing into [[existence]], the [[manifestation]] of the [[aggregates]], and the acquisition of the [[sense-bases]] of [[beings]] in this or that class of [[beings]] - this, [[bhikkhus]], is called [[birth]].
-And what, bhikkhus, is ageing (jara)? It is the ageing, the getting frail, the loss of teeth, the greying of hair, the wrinkling of skin; the failing of the vital force, the wearing out of the sense faculties of beings in this or that class of beings - this, bhikkhus, is called ageing.
+And what, [[bhikkhus]], is [[ageing]] ([[jara]])? It is the [[ageing]], the getting frail, the loss of {{Wiki|teeth}}, the greying of [[hair]], the wrinkling of {{Wiki|skin}}; the failing of the [[vital force]], the wearing out of the [[sense faculties]] of [[beings]] in this or that class of [[beings]] - this, [[bhikkhus]], is called [[ageing]].
-And what, bhikkhus, is death (marana)? The departing and vanishing, the destruction, the disappearance, the death, the completion of the life span, the dissolution of the aggregates (khandha), the discarding of the body, and the destruction of the physical life-force of beings in this or that class of beings - this, bhikkhus, is called death.
+And what, [[bhikkhus]], is [[death]] ([[marana]])? The departing and vanishing, the destruction, the [[disappearance]], the [[death]], the completion of the [[life span]], the [[dissolution of the aggregates]] ([[khandha]]), the discarding of the [[body]], and the destruction of the [[physical]] [[life-force]] of [[beings]] in this or that class of [[beings]] - this, [[bhikkhus]], is called [[death]].
-And what, bhikkhus, is sorrow (soka)?note95 The sorrow, the act of sorrowing, the sorrowful state of mind, the inward sorrow and the inward overpowering sorrow that arise because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called sorrow.
+And what, [[bhikkhus]], is [[sorrow]] (soka)?note95 The [[sorrow]], the act of sorrowing, the [[sorrowful]] [[state of mind]], the inward [[sorrow]] and the inward overpowering [[sorrow]] that arise because of this or that loss (of relatives, or possessions) or this or that [[painful]] [[state]] that one [[experiences]] - this, [[bhikkhus]], is called [[sorrow]].
-And what, bhikkhus is lamentation (parideva)? The crying and lamenting, the act of crying and lamenting, and the state of crying and lamentation that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this bhikkhus, is called lamentation.
+And what, [[bhikkhus]] is [[lamentation]] ([[parideva]])? The crying and [[lamenting]], the act of crying and [[lamenting]], and the [[state]] of crying and [[lamentation]] that arises because of this or that loss (of relatives, or possessions) or this or that [[painful]] [[state]] that one [[experiences]] - this [[bhikkhus]], is called [[lamentation]].
-And what, bhikkhus, is physical pain (dukkha)? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact - this, bhikkhus, is called physical pain.
+And what, [[bhikkhus]], is [[physical]] [[pain]] ([[dukkha]])? The [[bodily pain]] and [[bodily]] unpleasantness, the [[painful]] and [[unpleasant]] [[feeling]] produced by [[bodily]] [[contact]] - this, [[bhikkhus]], is called [[physical]] [[pain]].
-And what, bhikkhus, is mental pain (domanassa)? The pain in the mind and the unpleasantness in the mind, the painful and unpleasant feeling produced by mental contact - this, bhikkhus, is called mental pain.
+And what, [[bhikkhus]], is [[mental]] [[pain]] ([[domanassa]])? The [[pain]] in the [[mind]] and the unpleasantness in the [[mind]], the [[painful]] and [[unpleasant]] [[feeling]] produced by [[mental contact]] - this, [[bhikkhus]], is called [[mental]] [[pain]].
-And what, bhikkhus, is anguish (upayasa)? The distress and anguish and the state of distress and anguish that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called anguish.
+And what, [[bhikkhus]], is anguish ([[upayasa]])? The {{Wiki|distress}} and anguish and the [[state]] of {{Wiki|distress}} and anguish that arises because of this or that loss (of relatives, or possessions) or this or that [[painful]] [[state]] that one [[experiences]] - this, [[bhikkhus]], is called anguish.
-And what, bhikkhus, is the dukkha of having to associate with those (persons or things) one dislikes (appiyehi sampayogo dukkho)?
+And what, [[bhikkhus]], is the [[dukkha]] of having to associate with those (persons or things) one dislikes (appiyehi sampayogo dukkho)?
-Having to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are undesirable, unpleasant or unenjoyable, or with those who desire one's disadvantage, loss, discomfort, or association with danger - this, bhikkhus, is called the dukkha of having to associate with those (persons or things) one dislikes.
+Having to meet, remain with, be in close [[contact]], or intermingle, with sights, {{Wiki|sounds}}, odours, {{Wiki|tastes}}, {{Wiki|tactile}} [[objects]], and [[dhammas]] in this [[world]] which are undesirable, [[unpleasant]] or unenjoyable, or with those who [[desire]] one's disadvantage, loss, discomfort, or association with [[danger]] - this, [[bhikkhus]], is called the [[dukkha]] of having to associate with those (persons or things) one dislikes.
-And, bhikkhus, what is the dukkha of being separated from those one loves or likes (piyehi vippayogo dukkho)? Not being able to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are desirable, pleasant or enjoyable, or with mother or father or brothers or sisters or friends or companions or maternal and paternal relatives who desire one's advantage, benefit, comfort or freedom from danger - this, bhikkhus, is called the dukkha of being separated from those one loves or likes.
+And, [[bhikkhus]], what is the [[dukkha]] of being separated from those one loves or likes (piyehi vippayogo dukkho)? Not being able to meet, remain with, be in close [[contact]], or intermingle, with sights, {{Wiki|sounds}}, odours, {{Wiki|tastes}}, {{Wiki|tactile}} [[objects]], and [[dhammas]] in this [[world]] which are desirable, [[pleasant]] or [[enjoyable]], or with mother or father or brothers or sisters or friends or companions or maternal and paternal relatives who [[desire]] one's advantage, [[benefit]], {{Wiki|comfort}} or freedom from [[danger]] - this, [[bhikkhus]], is called the [[dukkha]] of being separated from those one loves or likes.
-And what, bhikkhus, is the dukkha of wishing for what one cannot get? Bhikkhus, in beings subject to birth and rebirth the wish arises: "Oh that we were not subject to birth and rebirth! Oh that birth and rebirth would not happen to us!" But this cannot happen by merely wishing. This is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to ageing the wish arises: "Oh that we were not subject to ageing! Oh that ageing would not happen to us! " But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to illness the wish arises: "Oh that we were not subject to illness! Oh that illness would not happen to us!" But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to death the wish arises: "Oh that we were not subject to death! Oh that death would not happen to us!", But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to sorrow, lamentation, physical pain, mental pain and anguish the wish arises: "Oh that we were not subject to sorrow, lamentation, physical pain, mental pain and anguish! Oh that sorrow, lamentation, physical pain, mental pain, and anguish would not happen to us!" But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get.note96
+And what, [[bhikkhus]], is the [[dukkha]] of wishing for what one cannot get? [[Bhikkhus]], in [[beings]] [[subject]] to [[birth]] and [[rebirth]] the wish arises: "Oh that we were not [[subject]] to [[birth]] and [[rebirth]]! Oh that [[birth]] and [[rebirth]] would not happen to us!" But this cannot happen by merely wishing. This is the [[dukkha]] of wishing for what one cannot get. [[Bhikkhus]], in [[beings]] [[subject]] to [[ageing]] the wish arises: "Oh that we were not [[subject]] to [[ageing]]! Oh that [[ageing]] would not happen to us! " But this cannot happen merely by wishing. This also is the [[dukkha]] of wishing for what one cannot get. [[Bhikkhus]], in [[beings]] [[subject]] to {{Wiki|illness}} the wish arises: "Oh that we were not [[subject]] to {{Wiki|illness}}! Oh that {{Wiki|illness}} would not happen to us!" But this cannot happen merely by wishing. This also is the [[dukkha]] of wishing for what one cannot get. [[Bhikkhus]], in [[beings]] [[subject]] to [[death]] the wish arises: "Oh that we were not [[subject]] to [[death]]! Oh that [[death]] would not happen to us!", But this cannot happen merely by wishing. This also is the [[dukkha]] of wishing for what one cannot get. [[Bhikkhus]], in [[beings]] [[subject]] to [[sorrow]], [[lamentation]], [[physical]] [[pain]], [[mental]] [[pain]] and anguish the wish arises: "Oh that we were not [[subject]] to [[sorrow]], [[lamentation]], [[physical]] [[pain]], [[mental]] [[pain]] and anguish! Oh that [[sorrow]], [[lamentation]], [[physical]] [[pain]], [[mental]] [[pain]], and anguish would not happen to us!" But this cannot happen merely by wishing. This also is the [[dukkha]] of wishing for what one cannot get.note96
-And what, bhikkhus, is (meant by) "In short, the five aggregates of clinging are dukkha"? They are the aggregate of corporeality, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. These, bhikkhus, are what is meant by "In short, the five aggregates of clinging are dukkha.''
+And what, [[bhikkhus]], is (meant by) "In short, the [[five aggregates]] of [[clinging]] are [[dukkha]]"? They are the [[aggregate]] of corporeality, the [[aggregate]] of [[feeling]], the [[aggregate of perception]], the [[aggregate of mental formations]], and the [[aggregate of consciousness]]. These, [[bhikkhus]], are what is meant by "In short, the [[five aggregates]] of [[clinging]] are [[dukkha]].''
-Bhikkhus, this is called the Noble Truth of dukkha.
+[[Bhikkhus]], this is called the [[Noble Truth of dukkha]].
-====b. [[Samudayasacca Pabba]] (Section on the Noble Truth of the Cause of Dukkha)====
+====b. [[Samudayasacca Pabba]] (Section on the [[Noble Truth of the Cause of Dukkha]])====
-And what, bhikkhus, is the Noble Truth of the cause of dukkha? It is that craving which gives rise to fresh rebirth; and which together with delight and clinging, (accepts, enjoys, and) finds great delight in this or that (existence or sense pleasure that happens to arise). Namely, craving for sense pleasures (kamatanha), craving for (better) existences (bhavatanha), and craving for non-existence (vibhavatanha).note97
+And what, [[bhikkhus]], is the [[Noble Truth of the cause of dukkha]]? It is that [[craving]] which gives rise to fresh [[rebirth]]; and which together with [[delight]] and [[clinging]], (accepts, enjoys, and) finds great [[delight]] in this or that ([[existence]] or [[sense]] [[pleasure]] that happens to arise). Namely, [[craving]] for [[sense]] [[pleasures]] ([[kamatanha]]), [[craving]] for (better) [[existences]] ([[bhavatanha]]), and [[craving for non-existence]] (vibhavatanha).note97
-When this craving arises, bhikkhus, where does it arise? When it establishes itself,note98 where does it establish itself? When this craving arises and establishes itself, it does so in the delightful and pleasurable characteristics of the world.note99
+When this [[craving]] arises, [[bhikkhus]], where does it arise? When it establishes itself,note98 where does it establish itself? When this [[craving]] arises and establishes itself, it does so in the delightful and [[pleasurable]] [[characteristics]] of the world.note99
-What are the delightful and pleasurable characteristics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving arises, it arises there (i.e. in the eye); when it establishes itself, it establishes itself there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+What are the delightful and [[pleasurable]] [[characteristics]] of the [[world]]? In the [[world]], the [[eye]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises, it arises there (i.e. in the [[eye]]); when it establishes itself, it establishes itself there. In the [[world]], the {{Wiki|ear}}…. In the [[world]], the {{Wiki|nose}}…. In the [[world]], the {{Wiki|tongue}}…. In the [[world]], the [[body]]…. In the [[world]], the [[mind]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+In the [[world]], [[visible objects]]…. In the [[world]], {{Wiki|sounds}}…. In the [[world]], odours…. In the [[world]], {{Wiki|tastes}}…. In the [[world]], {{Wiki|tactile}} [[objects]]…. In the [[world]], [[dhammas]] have the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+In the [[world]], [[eye-consciousness]]…. In the [[world]], [[ear-consciousness]]…. In the [[world]], [[nose-consciousness]]…. In the [[world]], [[tongue-consciousness]]…. In the [[world]], [[body-consciousness]]…. In the [[world]], [[mind-consciousness]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note100
+In the [[world]], [[eye-contact]]…. In the [[world]], [[ear-contact]]…. In the [[world]], [[nose-contact]]…. In the [[world]], [[tongue-contact]]…. In the [[world]], [[body-contact]]…. In the [[world]], [[mind-contact]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.note100
-In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of body-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+In the [[world]], the [[feeling]] born of [[eye-contact]]…. In the [[world]], the [[feeling]] born of [[ear-contact]]…. In the [[world]], the [[feeling]] born of [[nose-contact]]…. In the [[world]], the [[feeling]] born of [[tongue-contact]]…. In the [[world]], the [[feeling]] born of [[body-contact]]…. In the [[world]], the [[feeling]] born of [[mind-contact]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. Then this craving arises it arises there, when it establishes itself, it establishes itself there.
+In the [[world]], the [[perception]] of [[visible objects]]…. In the [[world]], the [[perception]] of {{Wiki|sounds}}…. In the [[world]], the [[perception]] of odours…. In the [[world]], the [[perception]] of {{Wiki|tastes}}…. In the [[world]], the [[perception]] of {{Wiki|tactile}} [[objects]]…. In the [[world]], the [[perception]] of [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. Then this [[craving]] arises it arises there, when it establishes itself, it establishes itself there.
-In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. In the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note101
+In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards [[visible objects]]…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|sounds}}…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards odours…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|tastes}}…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|tactile}} [[objects]]…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.note101
-In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for odours…. In the world, the craving for tastes…. In the world, the craving for tactile objects….
+In the [[world]], the [[craving]] for [[visible objects]]…. In the [[world]], the [[craving]] for {{Wiki|sounds}}…. In the [[world]], the [[craving]] for odours…. In the [[world]], the [[craving]] for {{Wiki|tastes}}…. In the [[world]], the [[craving]] for {{Wiki|tactile}} [[objects]]….
-In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+In the [[world]], the [[craving]] for [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world, the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note102
+In the [[world]], the initial [[thinking]] about [[visible objects]]…. In the [[world]], the initial [[thinking]] about {{Wiki|sounds}}…. In the [[world]], the initial [[thinking]] about odours…. In the [[world]], the initial [[thinking]] about {{Wiki|tastes}}…. In the [[world]], the initial [[thinking]] about {{Wiki|tactile}} [[objects]]…. In the [[world]], the initial [[thinking]] about [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.note102
-In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about tactile objects…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.
+In the [[world]], the continued [[thinking]] about [[visible objects]]…. In the [[world]], the continued [[thinking]] about {{Wiki|sounds}}…. In the [[world]], the continued [[thinking]] about odours…. In the [[world]], the continued [[thinking]] about {{Wiki|tastes}}…. In the [[world]], the continued [[thinking]] about {{Wiki|tactile}} [[objects]]…. In the [[world]], the continued [[thinking]] about [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] arises it arises there; when it establishes itself, it establishes itself there.
-This, bhikkhus, is called the Noble Truth of the cause of dukkha.
+This, [[bhikkhus]], is called the [[Noble Truth of the cause of dukkha]].
-====c. [[Nirodhasacca Pabba]] (Section on the Noble Truth of the Cessation of Dukkha)====
+====c. [[Nirodhasacca Pabba]] ([[Section on the Noble Truth of the Cessation of Dukkha]])====
-And what, bhikkhus, is the Noble Truth of the cessation of dukkha? It is the complete extinction and cessation of this very craving, its abandoning and discarding, the liberation and detachment from it. Bhikkhus, when this craving is abandoned, where is it abandoned? When it ceases, where does it cease? When this craving is abandoned or ceases it does so in the delightful and pleasurable characteristics of the world.note103
+And what, [[bhikkhus]], is the [[Noble Truth]] of the [[cessation]] of [[dukkha]]? It is the complete [[extinction]] and [[cessation]] of this very [[craving]], its [[abandoning]] and discarding, the [[liberation]] and [[detachment]] from it. [[Bhikkhus]], when this [[craving]] is abandoned, where is it abandoned? When it ceases, where does it cease? When this [[craving]] is abandoned or ceases it does so in the delightful and [[pleasurable]] [[characteristics]] of the world.note103
-What are the delightful and pleasurable characterictics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there (i.e. in the eyes); when it ceases, it ceases there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving is abandoned it is abandoned there; when it ceases, it ceases there.
+What are the delightful and [[pleasurable]] characterictics of the [[world]]? In the [[world]], the [[eye]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there (i.e. in the [[eyes]]); when it ceases, it ceases there. In the [[world]], the {{Wiki|ear}}…. In the [[world]], the {{Wiki|nose}}…. In the [[world]], the {{Wiki|tongue}}…. In the [[world]], the [[body]]…. In the [[world]], the [[mind]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned it is abandoned there; when it ceases, it ceases there.
-In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], [[visible objects]]…. In the [[world]], {{Wiki|sounds}}…. In the [[world]], odours…. In the [[world]], {{Wiki|tastes}}…. In the [[world]], {{Wiki|tactile}} [[objects]]…. In the [[world]], [[dhammas]] have the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], [[eye-consciousness]]…. In the [[world]], [[ear-consciousness]]…. In the [[world]], [[nose-consciousness]]…. In the [[world]], [[tongue-consciousness]]…. In the [[world]], [[body-consciousness]]…. In the [[world]], [[mind-consciousness]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], [[eye-contact]]…. In the [[world]], [[ear-contact]]…. In the [[world]], [[nose-contact]]…. In the [[world]], [[tongue-contact]]…. In the [[world]], [[body-contact]]…. In the [[world]], [[mind-contact]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable.
+In the [[world]], the [[feeling]] born of [[eye-contact]]…. In the [[world]], the [[feeling]] born of [[ear-contact]]…. In the [[world]], the [[feeling]] born of [[nose-contact]]…. In the [[world]], the [[feeling]] born of [[tongue-contact]]…. In the [[world]], the [[feeling]] born of [[mind-contact]] has the [[characteristic]] of being delightful and [[pleasurable]].
-When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], the [[perception]] of [[visible objects]]…. In the [[world]], the [[perception]] of {{Wiki|sounds}}…. In the [[world]], the [[perception]] of odours…. In the [[world]], the [[perception]] of {{Wiki|tastes}}…. In the [[world]], the [[perception]] of {{Wiki|tactile}} [[objects]]…. In the [[world]], the [[perception]] of [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. in the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards [[visible objects]]…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|sounds}}…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards odours…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|tastes}}…. In the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards {{Wiki|tactile}} [[objects]]…. in the [[world]], the [[Wikipedia:Volition (psychology)|volition]] towards [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for tastes…. In the world, the craving for tactile objects…. In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], the [[craving]] for [[visible objects]]…. In the [[world]], the [[craving]] for {{Wiki|sounds}}…. In the [[world]], the [[craving]] for {{Wiki|tastes}}…. In the [[world]], the [[craving]] for {{Wiki|tactile}} [[objects]]…. In the [[world]], the [[craving]] for [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world. the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], the initial [[thinking]] about [[visible objects]]…. In the [[world]], the initial [[thinking]] about {{Wiki|sounds}}…. In the [[world]], the initial [[thinking]] about odours…. In the [[world]], the initial [[thinking]] about {{Wiki|tastes}}…. In the [[world]]. the initial [[thinking]] about {{Wiki|tactile}} [[objects]]…. In the [[world]], the initial [[thinking]] about [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
+In the [[world]], the continued [[thinking]] about [[visible objects]]…. In the [[world]], the continued [[thinking]] about {{Wiki|sounds}}…. In the [[world]], the continued [[thinking]] about odours…. In the [[world]], the continued [[thinking]] about {{Wiki|tastes}}…. In the [[world]], the continued [[thinking]] about [[dhammas]] has the [[characteristic]] of being delightful and [[pleasurable]]. When this [[craving]] is abandoned, it is abandoned there; when it ceases, it ceases there.
-This, bhikkhus, is the Noble Truth of the cessation of dukkha.
+This, [[bhikkhus]], is the [[Noble Truth]] of the [[cessation]] of [[dukkha]].
 ====d. [[Maggasacca Pabba]]====
-(Section on the Noble Truth of the Path leading to the cessation of Dukkha)
+(Section on the [[Noble Truth]] of the [[Path]] leading to the [[cessation]] of [[Dukkha]])
-And what, bhikkhus, is the Noble Truth of the path leading to the cessation of dukkha?
+And what, [[bhikkhus]], is the [[Noble Truth]] of the [[path]] leading to the [[cessation]] of [[dukkha]]?
-It is the Noble Eightfold Path, namely, Right View (Samma-ditthi), Right Thought (Samma-sankappa), Right Speech (Samma-vaca), Right Action (Samma-kammanta), Right Livelihood (Samma-ajiva), Right Effort (Samma-vayama), Right Mindfulness (Samma-sati), and Right Concentration (Samma-samadhi).
+It is the [[Noble Eightfold Path]], namely, [[Right View]] ([[Samma-ditthi]]), [[Right Thought]] ([[Samma-sankappa]]), [[Right Speech]] ([[Samma-vaca]]), [[Right Action]] ([[Samma-kammanta]]), [[Right Livelihood]] ([[Samma-ajiva]]), [[Right Effort]] ([[Samma-vayama]]), [[Right Mindfulness]] ([[Samma-sati]]), and [[Right Concentration]] ([[Samma-samadhi]]).
-And what, bhikkhus, is Right View? The understanding of dukkha; the understanding of the cause of dukkha; the understanding of the cessation of dukkha; the understanding of the path leading to the cessation of dukkha. This, bhikkhus, is called Right View.note104
+And what, [[bhikkhus]], is [[Right View]]? The [[understanding]] of [[dukkha]]; the [[understanding]] of the [[cause]] of [[dukkha]]; the [[understanding]] of the [[cessation]] of [[dukkha]]; the [[understanding]] of the [[path]] leading to the [[cessation]] of [[dukkha]]. This, [[bhikkhus]], is called Right View.note104
-And what, bhikkhus, is Right Thought? Thoughts directed to liberation from sensuality; thoughts free from ill-will; and thoughts free from cruelty. This, bhikkhus, is called Right Thought.note105
+And what, [[bhikkhus]], is [[Right Thought]]? [[Thoughts]] directed to [[liberation]] from [[sensuality]]; [[thoughts]] free from [[ill-will]]; and [[thoughts]] free from [[cruelty]]. This, [[bhikkhus]], is called Right Thought.note105
-And what, bhikkhus, is Right Speech? Abstaining from lying, from tale-bearing,note106 from abusive speech, and from vain and unbeneficial talk.note107 This, bhikkhus, is called Right Speech.
+And what, [[bhikkhus]], is [[Right Speech]]? Abstaining from {{Wiki|lying}}, from tale-bearing,note106 from {{Wiki|abusive}} [[speech]], and from vain and unbeneficial talk.note107 This, [[bhikkhus]], is called [[Right Speech]].
-And what, bhikkhus, is Right Action? Abstaining from killing living beings,note108 from stealingnote109 and from wrongful indulgence in sense pleasures.note110 This, bhikkhus, is called Right Action.
+And what, [[bhikkhus]], is [[Right Action]]? Abstaining from {{Wiki|killing}} living beings,note108 from stealingnote109 and from wrongful {{Wiki|indulgence}} in [[sense]] pleasures.note110 This, [[bhikkhus]], is called [[Right Action]].
-And what, bhikkhus, is Right Livelihood? Here (in this teaching), bhikkhus, the noble disciple completely abstains from a wrong way of livelihood and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.note111
+And what, [[bhikkhus]], is [[Right Livelihood]]? Here (in this [[teaching]]), [[bhikkhus]], the [[noble disciple]] completely abstains from a wrong way of [[livelihood]] and makes his living by a right means of [[livelihood]]. This, [[bhikkhus]], is called Right Livelihood.note111
-And what, bhikkhus, is Right Effort? Here (in this teaching), bhikkhus, a bhikkhu generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to prevent the arising of evil, unwholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to abandon evil, unwholesome states of mind that have arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to attain wholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to maintain the wholesome states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, and to completely develop them. This, bhikkhus, is called Right Effort.
+And what, [[bhikkhus]], is [[Right Effort]]? Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] generates an [[intention]], makes [[effort]], rouses [[energy]], applies his [[mind]], and strives ardently to prevent the [[arising]] of [[evil]], [[unwholesome]] [[states of mind]] that have not yet arisen. He generates an [[intention]], makes [[effort]], rouses [[energy]], applies his [[mind]], and strives ardently to abandon [[evil]], [[unwholesome]] [[states of mind]] that have arisen. He generates an [[intention]], makes [[effort]], rouses [[energy]], applies his [[mind]], and strives ardently to attain [[wholesome states]] of [[mind]] that have not yet arisen. He generates an [[intention]], makes [[effort]], rouses [[energy]], applies his [[mind]], and strives ardently to maintain the [[wholesome states]] of [[mind]] that have arisen, to prevent their lapsing, to increase them, to [[cause]] them to grow, and to completely develop them. This, [[bhikkhus]], is called [[Right Effort]].
-And what, bhikkhus, is Right Mindfulness? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the body as just the body with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world, he dwells perceiving again and again the mind as just the mind with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world. This, bhikkhus, is called Right Mindfulness.
+And what, [[bhikkhus]], is [[Right Mindfulness]]? Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] dwells perceiving again and again the [[body]] as just the [[body]] with [[diligence]], [[clear understanding]], and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]]; he dwells perceiving again and again [[feelings]] as just [[feelings]] with [[diligence]], [[clear understanding]] and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]], he dwells perceiving again and again the [[mind]] as just the [[mind]] with [[diligence]], [[clear understanding]], and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]]; he dwells perceiving again and again [[dhammas]] as just [[dhammas]] with [[diligence]], [[clear understanding]] and [[mindfulness]], thus keeping away covetousness and [[mental]] [[pain]] in the [[world]]. This, [[bhikkhus]], is called [[Right Mindfulness]].
-And what, bhikkhus, is Right Concentration? Here (in this teaching), bhikkhus, a bhikkhu being detached from sensual desire and unwholesome states attains and dwells in the first jhana which has vitakka and vicara; and rapture (piti) and sukha born of detachment (from the hindrances).note112 With the subsiding of vitakka and vicara, a bhikkhu attains and dwells in the second jhana, with internal tranquility and one-pointedness of mind, without vitakka and vicara, but with rapture and sukha born of concentration. Being without rapture, a bhikkhu dwells in equanimity with mindfulness and clear understanding, and experiences sukha in mind and body. He attains and dwells in the third jhana; that which causes a person who attains it to be praised by the Noble Ones note113 as one who has equanimity and mindfulness, one who abides in sukha. By becoming detached from both sukha and dukkha and by the previous cessation of gladness and mental pain, a bhikkhu attains and dwells in the fourth jhana, a state of pure mindfulness born of equanimity. This, bhikkhus, is called Right Concentration.
+And what, [[bhikkhus]], is [[Right Concentration]]? Here (in this [[teaching]]), [[bhikkhus]], a [[bhikkhu]] being [[detached]] from [[sensual desire]] and [[unwholesome]] states attains and dwells in the [[first jhana]] which has [[vitakka]] and [[vicara]]; and [[rapture]] ([[piti]]) and [[sukha]] born of [[detachment]] (from the hindrances).note112 With the subsiding of [[vitakka]] and [[vicara]], a [[bhikkhu]] attains and dwells in the [[second jhana]], with internal [[tranquility]] and [[one-pointedness of mind]], without [[vitakka]] and [[vicara]], but with [[rapture]] and [[sukha]] born of [[concentration]]. Being without [[rapture]], a [[bhikkhu]] dwells in [[equanimity]] with [[mindfulness]] and [[clear understanding]], and [[experiences]] [[sukha]] in [[mind]] and [[body]]. He attains and dwells in [[the third jhana]]; that which [[causes]] a [[person]] who attains it to be praised by the [[Noble Ones]] note113 as one who has [[equanimity]] and [[mindfulness]], one who abides in [[sukha]]. By becoming [[detached]] from both [[sukha]] and [[dukkha]] and by the previous [[cessation]] of gladness and [[mental]] [[pain]], a [[bhikkhu]] attains and dwells in the [[fourth jhana]], a [[state]] of [[pure]] [[mindfulness]] born of [[equanimity]]. This, [[bhikkhus]], is called [[Right Concentration]].
-This, bhikkhus, is called the Noble Truth of the path leading to the cessation of dukkha.
+This, [[bhikkhus]], is called the [[Noble Truth]] of the [[path]] leading to the [[cessation]] of [[dukkha]].
-Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note114
+Thus he dwells perceiving again and again [[dhammas]] as just [[dhammas]] (not mine, not I, not [[self]], but just as [[phenomena]]) in himself; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in others; or he dwells perceiving again and again [[dhammas]] as just [[dhammas]] in both himself and in others. He dwells perceiving again and again the [[cause]] and the actual appearing of [[dhammas]]; or he dwells perceiving again and again the [[cause]] and the actual [[dissolution]] of [[dhammas]]; or he dwells perceiving again and again both the actual appearing and [[dissolution]] of [[dhammas]] with their causes.note114
-To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths.
+To summarize, he is firmly [[mindful]] of the fact that only [[dhammas]] [[exist]] (not a [[soul]], a [[self]] or I). That [[mindfulness]] is just for gaining [[insight]] ([[vipassana]]) and [[mindfulness]] progressively. Being [[detached]] from [[craving]] and [[wrong views]] he dwells without [[clinging]] to anything in the [[world]]. Thus, [[bhikkhus]], in this way a [[bhikkhu]] dwells perceiving again and again the [[Four Noble Truths]] as just the [[Four Noble Truths]].
-Indeed, bhikkhus, whosoever practises these four satipatthanas in this manner for seven years, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.note115
+Indeed, [[bhikkhus]], whosoever practises these four [[satipatthanas]] in this [[manner]] for seven years, one of two results is to be expected in him: [[Arahatship]] in this very [[existence]], or if there yet be any trace of [[clinging]], the [[state]] of an Anagami.note115
-Let alone seven years, bhikkhus, whosoever practises these four satipatthanas in this manner for six years, five years, four years, three years, two years, or one year.
+Let alone seven years, [[bhikkhus]], whosoever practises these four [[satipatthanas]] in this [[manner]] for six years, five years, four years, three years, two years, or one year.
-Let alone one year, bhikkhus, whosoever practises these four satipatthanas in this manner for seven months, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.
+Let alone one year, [[bhikkhus]], whosoever practises these four [[satipatthanas]] in this [[manner]] for seven months, one of two results is to be expected in him: [[Arahatship]] in this very [[existence]], or if there yet be any trace of [[clinging]], the [[state]] of an [[Anagami]].
-Let alone seven months, bhikkhus, whosoever practises these four satipatthanas in this manner for six months, five months, four months, three months, two months, one month, or half a month.
+Let alone seven months, [[bhikkhus]], whosoever practises these four [[satipatthanas]] in this [[manner]] for six months, five months, four months, three months, two months, one month, or half a month.
-Let alone half a month, bhikkhus, whosoever practises these four satipatthanas in this manner for seven days, one of two results is to be expected in him: Arahatship in this very existence or if there yet be any trace of clinging, the state of an Anagami.
+Let alone half a month, [[bhikkhus]], whosoever practises these four [[satipatthanas]] in this [[manner]] for seven days, one of two results is to be expected in him: [[Arahatship]] in this very [[existence]] or if there yet be any trace of [[clinging]], the [[state]] of an [[Anagami]].
-This is what I meant when I said: "Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana. That only way is the four satipatthanas".
+This is what I meant when I said: "[[Bhikkhus]], this is the one and the only way for the [[purification]] (of the [[minds]]) of [[beings]], for [[overcoming]] [[sorrow]] and [[lamentation]], for the [[cessation]] of [[physical]] and [[mental]] [[pain]], for [[attainment]] of the [[Noble Paths]], and for the [[realization of Nibbana]]. That only way is the four [[satipatthanas]]".
-This is what the Bhagava said. Delighted, the bhikkhus rejoice at the Bhagava's words.
+This is what the [[Bhagava]] said. [[Delighted]], the [[bhikkhus]] rejoice at the Bhagava's words.
 {{Centre|Sadhu! Sadhu! Sadhu!}}
@@ Line 344: / Line 344: @@
 ==Notes==
-. The words of Ananda Mahathera who was the Buddha's attendant monk. He recited the texts of the Dhamma, as he had heard them from the Buddha, at the First Council of monks (approx. 544 b.c.).
+. The words of [[Ananda]] [[Mahathera]] who was the [[Buddha's]] attendant [[monk]]. He recited the texts of the [[Dhamma]], as he had heard them from the [[Buddha]], at the [[First Council]] of [[monks]] (approx. 544 b.c.).
-. This is a polite form of address which was used when monks spoke to the Buddha. It means ''Blessed One".
+. This is a {{Wiki|polite}} [[form]] of address which was used when [[monks]] spoke to the [[Buddha]]. It means ''[[Blessed One]]".
-. The Kuru country was located in North West India near New Delhi.
+. The [[Kuru]] country was located in [[North West]] [[India]] near {{Wiki|New Delhi}}.
-. A bhikkhu is a Buddhist monk who has received full ordination.
+. A [[bhikkhu]] is a [[Buddhist monk]] who has received full [[ordination]].
-. "Bhadante" is a polite answer to an elder or superior. Its approximate meaning would be "Yes, Venerable Sir".
+. "Bhadante" is a {{Wiki|polite}} answer to an elder or {{Wiki|superior}}. Its approximate meaning would be "Yes, [[Venerable]] Sir".
-. The one and the only way: ekayano, this means that this is: the only way which surely leads to the benefits listed, there is no other way, and this way leads to nowhere else. This statement does not need to be believed in blindly, but as a meditator practises he can verify it by his own experience.
+. The one and the only way: ekayano, this means that this is: the only way which surely leads to the benefits listed, there is no other way, and this way leads to nowhere else. This statement does not need to be believed in blindly, but as a [[meditator]] practises he can verify it by his [[own]] [[experience]].
-. Cessation (atthanamaya) is generally translated as "destruction" which might wrongly imply an active attack on the physical and mental pain. However, the physical and mental pain cease due to lack of craving, just as a fire is extinguished due to lack of fuel.
+. [[Cessation]] (atthanamaya) is generally translated as "destruction" which might wrongly imply an active attack on the [[physical]] and [[mental]] [[pain]]. However, the [[physical]] and [[mental]] [[pain]] cease due to lack of [[craving]], just as a [[fire]] is [[extinguished]] due to lack of fuel.
-. Physical and mental pain (dukkha-domanassa) is a compound word which denotes the whole spectrum of physical and mental pain. Here, dukkha (du = bad, painful, + kha = empty, space) refers to all types of physical pain, and domanassa (du = bad, painful + mana = mind) refers to all types of mental pain including frustration, grief, fear and various types of phobias and neuroses.
+. [[Physical]] and [[mental]] [[pain]] ([[dukkha-domanassa]]) is a compound [[word]] which denotes the whole spectrum of [[physical]] and [[mental]] [[pain]]. Here, [[dukkha]] (du = bad, [[painful]], + kha = [[empty]], [[space]]) refers to all types of [[physical]] [[pain]], and [[domanassa]] (du = bad, [[painful]] + [[mana]] = [[mind]]) refers to all types of [[mental]] [[pain]] including [[frustration]], [[grief]], {{Wiki|fear}} and various types of phobias and neuroses.
-. Here naya means the four Noble Paths (ariya magga). The Noble Path is the name for the consciousness that has Nibbana for its object. The Four Noble Paths are the path of a Stream Enterer (sotapatti magga), the path of the Once-returner (sakadagami magga), the path of a Non-returner (anagami magga), and the path of an Arahat (arahatta magga).
+. Here [[naya]] means the four [[Noble Paths]] ([[ariya magga]]). The [[Noble Path]] is the [[name]] for the [[consciousness]] that has [[Nibbana]] for its [[object]]. The [[Four Noble Paths]] are the [[path]] of a [[Stream Enterer]] ([[sotapatti magga]]), the [[path]] of the [[Once-returner]] ([[sakadagami]] [[magga]]), the [[path]] of a [[Non-returner]] ([[anagami magga]]), and the [[path]] of an [[Arahat]] ([[arahatta magga]]).
-. Nibbana (Skt. Nirvana), is a reality experienced by a mind totally free from greed, hatred, and delusion.
+. [[Nibbana]] (Skt. [[Nirvana]]), is a [[reality]] [[experienced]] by a [[mind]] totally free from [[greed]], [[hatred]], and [[delusion]].
-. Satipatthana (Sati = mindfulness, awareness of what is occuring + patthana = that which plunges into and penetrates continuously, again and again) is the type of mindfulness that penetrates repeatedly into the body, feelings, mind, and dhammas, and sees the actual reality that is occurring. This is in contrast to the normal unmindful state in which the mind bounces or skips over these phenomena. "The four satipatthanas" might therefore be translated as the "four steadfast mindfulnesses".
+. [[Satipatthana]] ([[Sati]] = [[mindfulness]], [[awareness]] of what is occuring + [[patthana]] = that which plunges into and penetrates continuously, again and again) is the type of [[mindfulness]] that penetrates repeatedly into the [[body]], [[feelings]], [[mind]], and [[dhammas]], and sees the actual [[reality]] that is occurring. This is in contrast to the normal unmindful [[state]] in which the [[mind]] bounces or skips over these [[phenomena]]. "The four [[satipatthanas]]" might therefore be translated as the "four steadfast [[mindfulnesses]]".
-. The Four satipatthanas in Pali are kayanupassana, vedananupassana, cittanupassana and dhammanupassana.
+. The Four [[satipatthanas]] in [[Pali]] are [[kayanupassana]], [[vedananupassana]], [[cittanupassana]] and [[dhammanupassana]].
-. Kaya is the aggregate of physical phenomena. Here it refers to the corporeal body.
+. [[Kaya]] is the [[aggregate]] of [[physical phenomena]]. Here it refers to the corporeal [[body]].
-. The phrases, "body as just the body", "feelings as just feelings", show that the body, feelings, mind, and dhammas are not to be seen as mine, I or self. This is the natural knowledge that arises from observing the body, feelings, mind and dhammas with steadfast mindfulness. It is not a belief. Normally this knowledge is absent due to lack of steadfast mindfulness.
+. The phrases, "[[body]] as just the [[body]]", "[[feelings]] as just [[feelings]]", show that the [[body]], [[feelings]], [[mind]], and [[dhammas]] are not to be seen as mine, I or [[self]]. This is the natural [[knowledge]] that arises from observing the [[body]], [[feelings]], [[mind]] and [[dhammas]] with steadfast [[mindfulness]]. It is not a [[belief]]. Normally this [[knowledge]] is absent due to lack of steadfast [[mindfulness]].
-. Diligence (atapi) means bringing the mind back to the object of meditation again and again no matter how many times it slips away.
+. [[Diligence]] (atapi) means bringing the [[mind]] back to the [[object]] of [[meditation]] again and again no {{Wiki|matter}} how many times it slips away.
-. Clear understanding (see Note 39)
+. [[Clear understanding]] (see Note 39)
-. World (loka) refers to anything that arises and passes away, i.e. the five aggregates of clinging.
+. [[World]] ([[loka]]) refers to anything that arises and passes away, i.e. the [[five aggregates]] of [[clinging]].
-. Feelings (vedana) (see Note 45)
+. [[Feelings]] ([[vedana]]) (see Note 45)
-. Mind (citta) is that which knows, is aware, or is conscious (see Cittanupassana Section).
+. [[Mind]] ([[citta]]) is that which [[knows]], is {{Wiki|aware}}, or is [[conscious]] (see [[Cittanupassana]] Section).
-. The word dhamma has a number of meanings according to the context in which it is used. It can mean: natural phenomena, mental objects, a state, truth, reality, wisdom, actions, good actions, practice, cause and offence. Also, in English usage Dhamma (there are no capital letters in the Pali language) can mean the Teachings of the Buddha or the texts which contains those teachings.
+. The [[word]] [[dhamma]] has a number of meanings according to the context in which it is used. It can mean: natural [[phenomena]], [[mental objects]], a [[state]], [[truth]], [[reality]], [[wisdom]], [[actions]], good [[actions]], practice, [[cause]] and offence. Also, in English usage [[Dhamma]] (there are no capital letters in the [[Pali language]]) can mean the [[Teachings of the Buddha]] or the texts which contains those teachings.
-Here, in this context dhamma is any natural phenomenon that is not a concept and it is specifically referring to the five hindrances, the five aggregates of clinging, the six internal and external sense bases, the seven factors of enlightenment and the Four Noble Truths.
+Here, in this context [[dhamma]] is any natural [[phenomenon]] that is not a {{Wiki|concept}} and it is specifically referring to the [[five hindrances]], the [[five aggregates]] of [[clinging]], the six internal and external [[sense bases]], the [[seven factors of enlightenment]] and the [[Four Noble Truths]].
-. The main point here is that the place for meditation should be as quiet and free from people and distractions as possible.
+. The main point here is that the place for [[meditation]] should be as quiet and free from [[people]] and {{Wiki|distractions}} as possible.
-. If sitting cross-legged is too painful the meditator will not be able to sit for very long. The main point is to sit in a comfortable and alert way. Therefore, a chair may be used. Mindfulness of breathing can also be developed while standing, walking or lying down.
+. If sitting cross-legged is too [[painful]] the [[meditator]] will not be able to sit for very long. The main point is to sit in a comfortable and alert way. Therefore, a chair may be used. [[Mindfulness of breathing]] can also be developed while [[standing]], walking or {{Wiki|lying}} down.
-. The mindfulness should be directed to the place at which the breath makes contact with the upper lip or the tip of the nose depending on where it is felt in each individual.
+. The [[mindfulness]] should be directed to the place at which the [[breath]] makes [[contact]] with the upper lip or the tip of the {{Wiki|nose}} depending on where it is felt in each {{Wiki|individual}}.
-. The whole breath body (sabbakaya) means the whole breath from the beginning to the end.
+. The whole [[breath]] [[body]] (sabbakaya) means the whole [[breath]] from the beginning to the end.
-. As the mind calms down the breath will also calm down without exerting any conscious control over it.
+. As the [[mind]] [[calms]] down the [[breath]] will also [[calm]] down without exerting any [[conscious]] control over it.
-. It is not necessary to repeat all the above phrases in the mind, but the essential point is to be aware of the actual phenomena. These phrases are all examples to show that the meditator has to be aware of the breath in whichever condition it is in and does not need to control the breath in any way.
+. It is not necessary to repeat all the above phrases in the [[mind]], but the [[essential]] point is to be {{Wiki|aware}} of the actual [[phenomena]]. These phrases are all examples to show that the [[meditator]] has to be {{Wiki|aware}} of the [[breath]] in whichever [[condition]] it is in and does not need to control the [[breath]] in any way.
-. Here "body" means the process of breathing.
+. Here "[[body]]" means the process of [[breathing]].
-. The meditator knows by inference that in others, just as in himself, there is no I or self that breathes but just breathing exists. This cuts out delusion concerning external phenomena.
+. The [[meditator]] [[knows]] by {{Wiki|inference}} that in others, just as in himself, there is no I or [[self]] that breathes but just [[breathing]] [[exists]]. This cuts out [[delusion]] concerning external [[phenomena]].
-. This cannot be done at the same time but is done alternately.
+. This cannot be done at the same [[time]] but is done alternately.
-. The causes of the appearing and the dissolution of the breath are the existence or the non-existence of the body, the nasal apertures, and the mind. The actual appearing and the actual dissolution refer to the actual phenomena of the breath arising and passing away. The main point here is to be aware of the actual appearing and the actual dissolution of the breath so as to perceive its impermanent, unsatisfactory and soulless nature.
+. The [[causes]] of the appearing and the [[dissolution]] of the [[breath]] are the [[existence]] or the [[non-existence]] of the [[body]], the nasal apertures, and the [[mind]]. The actual appearing and the actual [[dissolution]] refer to the actual [[phenomena]] of the [[breath]] [[arising]] and passing away. The main point here is to be {{Wiki|aware}} of the actual appearing and the actual [[dissolution]] of the [[breath]] so as to {{Wiki|perceive}} its [[impermanent]], unsatisfactory and soulless [[nature]].
-. Wrong view refers to thinking that there is a permanent self or I who is breathing. If the meditator sees the breath as impermanent, unsatisfactory, and not self then there will be no craving or wrong view at that time.
+. [[Wrong view]] refers to [[thinking]] that there is a [[permanent]] [[self]] or I who is [[breathing]]. If the [[meditator]] sees the [[breath]] as [[impermanent]], unsatisfactory, and not [[self]] then there will be no [[craving]] or [[wrong view]] at that [[time]].
 . See Note 17.
-. While walking (gacchanto) lit. means while going.
+. While walking (gacchanto) [[lit]]. means while going.
-. I am walking: Here as elsewhere in this discourse the use of the term "I" is only a grammatical usage and does not mean that an "I" really exists. In Pali language it is impossible to construct a verb without an ending showing a subject, for example,
+. I am walking: Here as elsewhere in this [[discourse]] the use of the term "I" is only a {{Wiki|grammatical}} usage and does not mean that an "I" really [[exists]]. In [[Pali language]] it is impossible [[to construct]] a verb without an ending showing a [[subject]], for example,
 gaccha + mi = gacchami, I am going
 gaccha + ma = gacchama, we are going
-A similar situation occurs in English where sometimes we have to make up a subject to make a sentence i.e. "It's raining". Clearly the "It" does not exist and there is only raining. Similarly there is only walking and no "I" who is walking.
+A similar situation occurs in English where sometimes we have to make up a [[subject]] to make a sentence i.e. "It's raining". Clearly the "It" does not [[exist]] and there is only raining. Similarly there is only walking and no "I" who is walking.
-. When the meditator is aware of the actual motion of the legs and body, that is the sensation of touch and motion, he can be said to "know", "I am walking". In all the postures he should be aware of what is actually happening in a similar way.
+. When the [[meditator]] is {{Wiki|aware}} of the actual {{Wiki|motion}} of the {{Wiki|legs}} and [[body]], that is the [[sensation]] of {{Wiki|touch}} and {{Wiki|motion}}, he can be said to "know", "I am walking". In all the [[postures]] he should be {{Wiki|aware}} of what is actually happening in a similar way.
-. The meditator should even be aware of movements of the body within a posture, e.g. while sitting he moves an arm or while lying down he rolls over.
+. The [[meditator]] should even be {{Wiki|aware}} of movements of the [[body]] within a [[posture]], e.g. while sitting he moves an arm or while {{Wiki|lying}} down he rolls over.
-. Body here means the positions, postures, and movements of the body.
+. [[Body]] here means the positions, [[postures]], and movements of the [[body]].
-. The causes of the appearing and the dissolution of the body here and in subsequent sections are the existence or non-existence of ignorance of the Four Noble Truths, craving, kamma, and nutriment.
+. The [[causes]] of the appearing and the [[dissolution]] of the [[body]] here and in subsequent [[sections]] are the [[existence]] or [[non-existence]] of [[ignorance]] of the [[Four Noble Truths]], [[craving]], [[kamma]], and nutriment.
-. Clear understanding (sampajanna) is of four types: satthaka-sampajanna, sappaya-sampajanna, gocara-sampajanna and asammoha-sampajanna.
+. [[Clear understanding]] ([[sampajanna]]) is of four types: [[satthaka-sampajanna]], [[sappaya-sampajanna]], [[gocara-sampajanna]] and [[asammoha-sampajanna]].
-Before a meditator does any action he should first consider whether that action is or is not a beneficial action. This prior consideration is called satthaka-sampajanna.
+Before a [[meditator]] does any [[action]] he should first consider whether that [[action]] is or is not a beneficial [[action]]. This prior [[consideration]] is called [[satthaka-sampajanna]].
-If it is a beneficial action then the meditator should next consider whether it is suitable or proper. This is called sappaya-sampajanna. For example, if the meditator wishes to go to a pagoda to meditate this is a beneficial action. However, if at the time he wishes to go to the pagoda there is a large crowd gathered for a pagoda festival and there would be many disturbances because of that, then it would not be suitable.
+If it is a beneficial [[action]] then the [[meditator]] should next consider whether it is suitable or proper. This is called [[sappaya-sampajanna]]. For example, if the [[meditator]] wishes to go to a [[pagoda]] to [[meditate]] this is a beneficial [[action]]. However, if at the [[time]] he wishes to go to the [[pagoda]] there is a large crowd [[gathered]] for a [[pagoda]] {{Wiki|festival}} and there would be many {{Wiki|disturbances}} because of that, then it would not be suitable.
-The understanding of the proper field for the mind is gocara-sampajanna. If the meditator is practising the four satipatthanas this is the proper field for the mind. If he is thinking about or indulging in sense pleasures this is not the proper field for the mind.
+The [[understanding]] of the proper field for the [[mind]] is [[gocara-sampajanna]]. If the [[meditator]] is practising the four [[satipatthanas]] this is the proper field for the [[mind]]. If he is [[thinking]] about or indulging in [[sense]] [[pleasures]] this is not the proper field for the [[mind]].
-The understanding that sees that all conditioned phenomena are impermanent and unsatisfactory and that sees all phenomena (including Nibbana) are not-self is asammoha-sampajanna.
+The [[understanding]] that sees that all [[conditioned phenomena]] are [[impermanent]] and unsatisfactory and that sees all [[phenomena]] (including [[Nibbana]]) are [[not-self]] is [[asammoha-sampajanna]].
-. This meditation can be practised in either of two ways. The first way is to see each part as repulsive and the second way is to see that as parts or collectively the body is not-self.
+. This [[meditation]] can be practised in either of two ways. The first way is to see each part as repulsive and the second way is to see that as parts or collectively the [[body]] is [[not-self]].
-To develop the perception of the repulsiveness of the body it is very helpful to view an autopsy of a corpse as this will make it easier to truly see that each part is repulsive. This method of meditation is very effective for cutting out lust.
+To develop the [[perception]] of the repulsiveness of the [[body]] it is very helpful to view an autopsy of a corpse as this will make it easier to truly see that each part is repulsive. This method of [[meditation]] is very effective for cutting out [[lust]].
-To develop the perception of not-self the meditator should reflect on each part and see that they are devoid of consciousness e.g. the hair on the head does not know it has hair growing on it; what is it that thinks "This is my hair"? By meditating in this way the meditator will clearly see the difference between the mind and the body. Also he will see for himself that it is deluded to view the body as me, as mine or as self.
+To develop the [[perception]] of [[not-self]] the [[meditator]] should reflect on each part and see that they are devoid of [[consciousness]] e.g. the [[hair]] on the head does not know it has [[hair]] growing on it; what is it that [[thinks]] "This is my [[hair]]"? By [[meditating]] in this way the [[meditator]] will clearly see the difference between the [[mind]] and the [[body]]. Also he will see for himself that it is deluded to view the [[body]] as me, as mine or as [[self]].
-. Only primary elements (dhatu) and no being or soul.
+. Only [[primary elements]] ([[dhatu]]) and no being or [[soul]].
-. The primary elements (dhatu) are the natural qualities of matter. The earth element (pathavi-dhatu) is the quality of hardness and softness or the degree of solidity. The water element (apo-dhatu) is the quality of fluidity and cohesion. The fire element (tejo-dhatu) is the quality of heat and cold. The air element (vayo-dhatu) is the quality of motion, vibration and support.
+. The [[primary elements]] ([[dhatu]]) are the natural qualities of {{Wiki|matter}}. The [[earth element]] ([[pathavi-dhatu]]) is the quality of {{Wiki|hardness}} and softness or the [[degree]] of {{Wiki|solidity}}. The [[water element]] ([[apo-dhatu]]) is the quality of {{Wiki|fluidity}} and cohesion. The [[fire element]] ([[tejo-dhatu]]) is the quality of heat and cold. The [[air element]] ([[vayo-dhatu]]) is the quality of {{Wiki|motion}}, vibration and support.
-All four primary elements are present in any given substance but one is more prominent. The quality of hardness and softness is called earth element because that is the prominent quality of earth, but, earth also has the qualities of cohesion, heat and motion. The parts from the hair of the head up to the brain, in the Patikulamanasika Pabba, are examples of bodily parts in which the earth element is prominent. The parts from bile up to urine are examples in which the water element is prominent. Heat and cold in the body are examples of the fire element. The breath is an example of the wind element.
+All [[four primary elements]] are {{Wiki|present}} in any given [[substance]] but one is more prominent. The quality of {{Wiki|hardness}} and softness is called [[earth element]] because that is the prominent quality of [[earth]], but, [[earth]] also has the qualities of cohesion, heat and {{Wiki|motion}}. The parts from the [[hair]] of the head up to the {{Wiki|brain}}, in the [[Patikulamanasika Pabba]], are examples of [[bodily]] parts in which the [[earth element]] is prominent. The parts from {{Wiki|bile}} up to {{Wiki|urine}} are examples in which the [[water element]] is prominent. Heat and cold in the [[body]] are examples of the [[fire element]]. The [[breath]] is an example of [[the wind element]].
-. In this simile the four high roads represent the four postures. The butcher or his apprentice represents a meditator who sees the body as only elements, just as the cow having been divided is no longer seen as a cow but is seen only as meat.
+. In this simile the four high roads represent the four [[postures]]. The butcher or his apprentice represents a [[meditator]] who sees the [[body]] as only [[elements]], just as the {{Wiki|cow}} having been divided is no longer seen as a {{Wiki|cow}} but is seen only as [[meat]].
-. The meditations based on corpses are best done while or after actually seeing a corpse. By seeing the reality that the body will one day be a corpse too, the mind becomes free from attachment to the body.
+. The [[meditations]] based on [[corpses]] are best done while or after actually [[seeing]] a corpse. By [[seeing]] the [[reality]] that the [[body]] will one day be a corpse too, the [[mind]] becomes free from [[attachment]] to the [[body]].
-. Vedana (feelings) is not used here in the sense of "emotions", but refers only to the pleasant, the unpleasant, and the neither pleasant nor unpleasant feelings that arise, only one at a time, with every consciousness, (i.e eye-consciousness, ear-consciousness, nose-consciousness, tongue-…, body?…, and mind-consciousness). It is important to see these feelings clearly as they are the cause of craving. Also, if the meditator does not see these clearly then he may think that there is a being experiencing feeling.
+. [[Vedana]] ([[feelings]]) is not used here in the [[sense]] of "[[emotions]]", but refers only to the [[pleasant]], the [[unpleasant]], and the [[neither pleasant nor unpleasant]] [[feelings]] that arise, only one at a [[time]], with every [[consciousness]], (i.e [[eye-consciousness,]] [[ear-consciousness]], [[nose-consciousness]], {{Wiki|tongue}}-…, [[body]]?…, and [[mind-consciousness]]). It is important to see these [[feelings]] clearly as they are the [[cause]] of [[craving]]. Also, if the [[meditator]] does not see these clearly then he may think that there is a being experiencing [[feeling]].
-. E.g., bodily comfort and mental happiness.
+. E.g., [[bodily]] {{Wiki|comfort}} and [[mental happiness]].
-. E.g., bodily pain and mental pain.
+. E.g., [[bodily pain]] and [[mental]] [[pain]].
-. Neither pleasant nor unpleasant feeling is the hardest to perceive as its characteristic is the absence of pleasure and pain. E.g., the neutral feeling that is normally present on the surface of the eye and the feeling in the mind when it is neither happy nor unhappy.
+. [[Neither pleasant nor unpleasant]] [[feeling]] is the hardest to {{Wiki|perceive}} as its [[characteristic]] is the absence of [[pleasure]] and [[pain]]. E.g., the [[neutral]] [[feeling]] that is normally {{Wiki|present}} on the surface of the [[eye]] and the [[feeling]] in the [[mind]] when it is neither [[happy]] nor [[unhappy]].
-. E.g., the normal type of pleasure and happiness based on sense pleasures.
+. E.g., the normal type of [[pleasure]] and [[happiness]] based on [[sense]] [[pleasures]].
-. E.g., the happiness experienced while seeing the true nature of body and mind.
+. E.g., the [[happiness]] [[experienced]] while [[seeing]] the [[true nature]] of [[body]] and [[mind]].
-. E.g., the unpleasant feeling experienced when one does not obtain the sense pleasures one wants to obtain.
+. E.g., the [[unpleasant]] [[feeling]] [[experienced]] when one does not obtain the [[sense]] [[pleasures]] one wants to obtain.
-. E.g., the unhappiness experienced by a meditator reflecting on his lack of progress towards realizing Nibbana.
+. E.g., the [[unhappiness]] [[experienced]] by a [[meditator]] {{Wiki|reflecting}} on his lack of progress towards [[realizing]] [[Nibbana]].
-. E.g., the neutral feeling experienced when the mind is calm and detached from sense pleasures.
+. E.g., the [[neutral]] [[feeling]] [[experienced]] when the [[mind]] is [[calm]] and [[detached]] from [[sense]] [[pleasures]].
-. The causes of the appearing and the dissolution of feelings are the existence or non-existence of contact (phassa), ignorance of the Four Noble Truths, craving and kamma.
+. The [[causes]] of the appearing and the [[dissolution]] of [[feelings]] are the [[existence]] or [[non-existence]] of [[contact]] ([[phassa]]), [[ignorance]] of the [[Four Noble Truths]], [[craving]] and [[kamma]].
-. Greed (raga) does not just mean strong passion but refers to the whole range of lust, craving, and attachment to sense pleasures from the weakest sensual desire to the strongest lust. It can produce only unwholesome actions.
+. [[Greed]] ([[raga]]) does not just mean strong [[passion]] but refers to the whole range of [[lust]], [[craving]], and [[attachment]] to [[sense]] [[pleasures]] from the weakest [[sensual desire]] to the strongest [[lust]]. It can produce only [[unwholesome actions]].
-. The mind without greed is the wholesome opposite of greed and is the cause of renunciation, generosity, charity, and giving.
+. The [[mind]] without [[greed]] is the [[wholesome]] opposite of [[greed]] and is the [[cause]] of [[renunciation]], [[generosity]], [[charity]], and giving.
-. Anger (dosa) always occurs together with mental pain (domanassa). Therefore, if mental pain is present the meditator should know that anger is also present. Aversion, ill-will, frustration, fear, and sadness are all included in this term. Anger can produce only unwholesome actions.
+. [[Anger]] ([[dosa]]) always occurs together with [[mental]] [[pain]] ([[domanassa]]). Therefore, if [[mental]] [[pain]] is {{Wiki|present}} the [[meditator]] should know that [[anger]] is also {{Wiki|present}}. [[Aversion]], [[ill-will]], [[frustration]], {{Wiki|fear}}, and [[sadness]] are all included in this term. [[Anger]] can produce only [[unwholesome actions]].
-. The mind without anger is the wholesome opposite of anger and is the cause of loving-kindness (metta), friendliness, and goodwill.
+. The [[mind]] without [[anger]] is the [[wholesome]] opposite of [[anger]] and is the [[cause]] of [[loving-kindness]] ([[metta]]), [[friendliness]], and [[goodwill]].
-. Delusion (moha) is the mental concomitant that clouds and blinds the mind making it unable to discern between right and wrong actions, unable to perceive the characteristics of impermanence, unsatisfactoriness, and soullessness, and unable to perceive the Four Noble Truths. It is common to all unwholesome types of consciousness but here it refers specifically to those types of consciousness associated with doubt, uncertainty, restlessness, distraction, and confusion.
+. [[Delusion]] ([[moha]]) is the [[mental concomitant]] that clouds and blinds the [[mind]] making it unable to discern between right and wrong [[actions]], unable to {{Wiki|perceive}} the [[characteristics]] of [[impermanence]], {{Wiki|unsatisfactoriness}}, and soullessness, and unable to {{Wiki|perceive}} the [[Four Noble Truths]]. It is common to all [[unwholesome]] types of [[consciousness]] but here it refers specifically to those types of [[consciousness]] associated with [[doubt]], [[uncertainty]], [[restlessness]], [[distraction]], and [[confusion]].
-. The mind without delusion is the wholesome opposite of delusion. It is the wisdom that perceives the impermanent, unsatisfactory and soulless nature of conditioned phenomena, perceives the Four Noble Truths, and is able to discern between right and wrong actions.
+. The [[mind]] without [[delusion]] is the [[wholesome]] opposite of [[delusion]]. It is the [[wisdom]] that [[perceives]] the [[impermanent]], unsatisfactory and soulless [[nature]] of [[conditioned phenomena]], [[perceives]] the [[Four Noble Truths]], and is able to discern between right and wrong [[actions]].
-Greed, anger, delusion and their opposites all have a wide range of intensity from weak to strong. In insight meditation it is important to be aware of whatever is present in the mind no matter how weak or strong it appears to be.
+[[Greed]], [[anger]], [[delusion]] and their opposites all have a wide range of intensity from weak to strong. In [[insight meditation]] it is important to be {{Wiki|aware}} of whatever is {{Wiki|present}} in the [[mind]] no {{Wiki|matter}} how weak or strong it appears to be.
-. This is the shrunken mind that is lethargic, indolent, and lacks interest in anything.
+. This is the [[shrunken mind]] that is {{Wiki|lethargic}}, indolent, and lacks [[interest]] in anything.
-. A diffused, restless state of mind that goes here and there is therefore not concentrated.
+. A diffused, restless [[state of mind]] that goes here and there is therefore not [[concentrated]].
-. The type of mind experienced in the råpa jhanas and aråpa jhanas.
+. The type of [[mind]] [[experienced]] in the [[råpa jhanas]] and [[aråpa jhanas]].
-. The mind as generally found in the sensuous (kamavacara) realms (i.e. without jhanas).
+. The [[mind]] as generally found in the [[sensuous]] ([[kamavacara]]) [[realms]] (i.e. without [[jhanas]]).
 . As above (Note 64.)
-. The rupa jhanas and arupa jhanas. Amongst these two the aråpa jhanas are superior to the råpa jhanas.
+. The [[rupa jhanas]] and [[arupa jhanas]]. Amongst these two the [[aråpa jhanas]] are {{Wiki|superior}} to the [[råpa jhanas]].
-. The mind with either proximate concentration (upacara samadhi) or absorption concentration (appana samadhi). A meditator who has no experience of jhana will not need to be mindful of the concentrated mind, the superior mind or the developed mind.
+. The [[mind]] with either proximate [[concentration]] ([[upacara samadhi]]) or [[absorption]] [[concentration]] ([[appana samadhi]]). A [[meditator]] who has no [[experience]] of [[jhana]] will not need to be [[mindful]] of the [[concentrated]] [[mind]], the {{Wiki|superior}} [[mind]] or the developed [[mind]].
-. The mind without proximate or absorption concentration.
+. The [[mind]] without proximate or [[absorption]] [[concentration]].
-. The mind temporarily free from defilements due to insight or jhana. There are ten defilements (kilesa), namely: greed, anger, delusion, conceit, wrong views, doubt, sloth, distraction, lack of moral shame, lack of moral dread (lobho, doso, moho, mano, ditthi, vicikiccha, thinam, uddhacam, ahirikam, anottapam).
+. The [[mind]] temporarily free from [[defilements]] due to [[insight]] or [[jhana]]. There are ten [[defilements]] ([[kilesa]]), namely: [[greed]], [[anger]], [[delusion]], [[conceit]], [[wrong views]], [[doubt]], [[sloth]], [[distraction]], lack of [[moral shame]], lack of [[moral]] dread ([[lobho]], [[doso]], [[moho]], [[mano]], [[ditthi]], [[vicikiccha]], thinam, uddhacam, [[ahirikam]], anottapam).
-. The causes of the appearing and the dissolution of the mind are the existence or non-existence of ignorance of the Four Noble Truths, craving, kamma, body and mind (nama and råpa).
+. The [[causes]] of the appearing and the [[dissolution]] of the [[mind]] are the [[existence]] or [[non-existence]] of [[ignorance]] of the [[Four Noble Truths]], [[craving]], [[kamma]], [[body]] and [[mind]] ([[nama]] and [[råpa]]).
-. The five hindrances are unwholesome mental concomitants that confuse the mind and obstruct it from achieving wholesome states such as insight or jhana.
+. The [[five hindrances]] are [[unwholesome]] [[mental concomitants]] that confuse the [[mind]] and obstruct it from achieving [[wholesome states]] such as [[insight]] or [[jhana]].
-. Sense desire is the craving for any of the five types of sense-objects (i.e. sights, sounds, smells, tastes and tactile objects). It arises due to unwise attention to the pleasant aspect of an object. It is discarded due to the wise attention to the perception of either impermanence, unsatisfactoriness or soullessness or to the unpleasant aspect of an object. It is totally eradicated by the path of an Anagami (anagami magga).
+. [[Sense]] [[desire]] is the [[craving]] for any of the five types of [[sense-objects]] (i.e. sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}} and {{Wiki|tactile}} [[objects]]). It arises due to unwise [[attention]] to the [[pleasant]] aspect of an [[object]]. It is discarded due to the [[wise]] [[attention]] to the [[perception]] of either [[impermanence]], {{Wiki|unsatisfactoriness}} or soullessness or to the [[unpleasant]] aspect of an [[object]]. It is totally eradicated by the [[path]] of an [[Anagami]] ([[anagami magga]]).
-. Ill-will is the same as anger (see Note 57). It arises due to the unwise attention to the unpleasant aspect of an object. It is discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of loving-kindness. It is totally eradicated by the path of Anagami.
+. [[Ill-will]] is the same as [[anger]] (see Note 57). It arises due to the unwise [[attention]] to the [[unpleasant]] aspect of an [[object]]. It is discarded due to [[wise]] [[attention]] to the [[perception]] of either [[impermanence]], {{Wiki|unsatisfactoriness}}, or soullessness or to the [[development of loving-kindness]]. It is totally eradicated by the [[path]] of [[Anagami]].
-. Sloth and torpor refer to the state of indolence, dullness of mind and dullness of mental concomitants. They arise due to unwise attention to lack of interest, lazy stretching of the body, drowsiness after meals, and mental sluggishness. They are mental concomitants and do not refer to physical tiredness. They are discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of energy and exertion. They are totally eradicated by the path of an Arahat (arahatta magga).
+. [[Sloth and torpor]] refer to the [[state]] of indolence, [[dullness]] of [[mind]] and [[dullness]] of [[mental concomitants]]. They arise due to unwise [[attention]] to lack of [[interest]], lazy stretching of the [[body]], [[drowsiness]] after meals, and [[mental]] sluggishness. They are [[mental concomitants]] and do not refer to [[physical]] tiredness. They are discarded due to [[wise]] [[attention]] to the [[perception]] of either [[impermanence]], {{Wiki|unsatisfactoriness}}, or soullessness or to the [[development]] of [[energy]] and {{Wiki|exertion}}. They are totally eradicated by the [[path]] of an [[Arahat]] ([[arahatta magga]]).
-. Distraction (uddhacca) refers to the agitated, restless, and unconcentrated mind. Worry (kukkucca) refers to worrying about past actions that one has or has not done. They arise due to unwise attention to the things that cause distraction and worry. They are discarded by wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of calmness of mind. Distraction is totally eradicated by the path of an Arahat. Worry is totally eradicated by the path of an Anagami.
+. [[Distraction]] ([[uddhacca]]) refers to the agitated, restless, and unconcentrated [[mind]]. {{Wiki|Worry}} ([[kukkucca]]) refers to worrying about {{Wiki|past}} [[actions]] that one has or has not done. They arise due to unwise [[attention]] to the things that [[cause]] [[distraction]] and {{Wiki|worry}}. They are discarded by [[wise]] [[attention]] to the [[perception]] of either [[impermanence]], {{Wiki|unsatisfactoriness}}, or soullessness or to the [[development]] of [[calmness]] of [[mind]]. [[Distraction]] is totally eradicated by the [[path]] of an [[Arahat]]. {{Wiki|Worry}} is totally eradicated by the [[path]] of an [[Anagami]].
-. Doubt or wavering refers to doubts such as "Is the Buddha really fully enlightened?"; "Does this practice really lead to the cessation of dukkha?"; "Have the disciples of the Buddha really attained enlightenment by this practice?"; "Is there a future life?"; Was there a past life?". Doubt or wavering arises due to unwise attention to things that cause doubt. It is discarded due to wise attention to the perception of either impermanence, unsatisfacturiness, or soullessness or to the Dhamma. It is totally eradicated by the path of a Sotapanna or Streamwinner (sotapatti magga).
+. [[Doubt]] or wavering refers to [[doubts]] such as "Is the [[Buddha]] really fully [[enlightened]]?"; "Does this practice really lead to the [[cessation]] of [[dukkha]]?"; "Have the [[disciples]] of the [[Buddha]] really [[attained]] [[enlightenment]] by this practice?"; "Is there a {{Wiki|future}} [[life]]?"; Was there a {{Wiki|past}} [[life]]?". [[Doubt]] or wavering arises due to unwise [[attention]] to things that [[cause]] [[doubt]]. It is discarded due to [[wise]] [[attention]] to the [[perception]] of either [[impermanence]], unsatisfacturiness, or soullessness or to the [[Dhamma]]. It is totally eradicated by the [[path]] of a [[Sotapanna]] or [[Streamwinner]] ([[sotapatti magga]]).
-. The cause of the appearing of the hindrances is unwise attention (ayoniso manasikara). To cause of the dissolution of the hindrances is wise attention which removes them temporarily and the Four Noble Paths (ariyamagga) which permanently discards them (See also Notes 71 to 76).
+. The [[cause]] of the appearing of the [[hindrances]] is unwise [[attention]] ([[ayoniso manasikara]]). To [[cause]] of the [[dissolution]] of the [[hindrances]] is [[wise]] [[attention]] which removes them temporarily and the [[Four Noble Paths]] ([[ariyamagga]]) which permanently discards them (See also Notes 71 to 76).
-. The five aggregates of clinging are the objects depending on which the four types of clinging arise. The four types of clinging are the clinging to sense pleasures, the clinging to wrong views, the clinging to the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path, and the clinging to the view that there is a Self or Soul.
+. The [[five aggregates]] of [[clinging]] are the [[objects]] depending on which the four types of [[clinging]] arise. The four types of [[clinging]] are the [[clinging]] to [[sense]] [[pleasures]], the [[clinging]] to [[wrong views]], the [[clinging]] to the [[belief]] that there are [[other paths]] and practices that can lead to [[happiness]] and [[liberation]] besides the [[Eightfold Noble Path]], and the [[clinging]] to the view that there is a [[Self]] or [[Soul]].
-. The word råpa refers to everything made of the four primary elements (i.e. the earth element, the water element, the fire element, and the air element). But here it refers mostly to the corporeal body which arises together with the remaining four aggregates of clinging.
+. The [[word]] [[råpa]] refers to everything made of the [[four primary elements]] (i.e. the [[earth element]], the [[water element]], the [[fire element]], and the [[air element]]). But here it refers mostly to the corporeal [[body]] which arises together with the remaining [[four aggregates]] of [[clinging]].
-Feeling is described in Note 45.
+[[Feeling]] is described in Note 45.
-Perception recognizes or perceives an object by means of a mark. It enables one to recognize colours such as blue, white or red. It can also wrongly recognize a rope as a snake.
+[[Perception]] [[recognizes]] or [[perceives]] an [[object]] by means of a mark. It enables one to [[recognize]] colours such as blue, white or red. It can also wrongly [[recognize]] a rope as a {{Wiki|snake}}.
-Mental formations include faith, energy, intention, greed, hatred, delusion, non-greed, non-hatred, non-delusion, and mindfulness which prepare, arrange, or accomplish actions. There are fifty mental formations.
+[[Mental formations]] include [[faith]], [[energy]], [[intention]], [[greed]], [[hatred]], [[delusion]], [[non-greed]], [[non-hatred]], [[non-delusion]], and [[mindfulness]] which prepare, arrange, or accomplish [[actions]]. There are fifty [[mental formations]].
-Consciousness is that which is aware of an object. Here it refers only to sensuous, råpa and aråpa types of consciousness and does not include path or fruition consciousness (magga-phala citta) which are not objects of clinging.
+[[Consciousness]] is that which is {{Wiki|aware}} of an [[object]]. Here it refers only to [[sensuous]], [[råpa]] and aråpa types of [[consciousness]] and does not include [[path]] or [[fruition]] [[consciousness]] ([[magga-phala]] [[citta]]) which are not [[objects]] of [[clinging]].
-. For the causes of the appearing and the dissolution of the corporeal body see Note 38; of feelings, perception and mental formations see Note 54; and of consciousness see Note 70.
+. For the [[causes]] of the appearing and the [[dissolution]] of the corporeal [[body]] see Note 38; of [[feelings]], [[perception]] and [[mental formations]] see Note 54; and of [[consciousness]] see Note 70.
-. Sense bases are those things which extend and expand the range of the mind. The six internal sense bases are the eye, ear, nose, tongue, body and mind. The six external sense bases are sights, sounds, smells, tastes, tactile objects and mental objects.
+. [[Sense bases]] are those things which extend and expand the range of the [[mind]]. The [[six internal sense bases]] are the [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[body]] and [[mind]]. The [[six external sense bases]] are sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}}, {{Wiki|tactile}} [[objects]] and [[mental objects]].
-. The fetters (samyojana) are those things which bind one to the rounds of rebirth. They are: 1. craving for sense pleasures (kamaraga); 2. anger (patigha), 3. pride or conceit (mana), 4. wrong view (ditthi) 5. doubt or wavering (vicikiccha), 6. the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path (silabbataparamasa), 7. craving for rebirth in the sensuous, råpa or aråpa worlds (bhavaraga), 8. envy or jealousy (issa), 9. meanness or stinginess (macchariya), 10. ignorance of the Four Noble Truths (avijja).
+. The [[fetters]] ([[samyojana]]) are those things which bind one to the rounds of [[rebirth]]. They are: 1. [[craving]] for [[sense]] [[pleasures]] ([[kamaraga]]); 2. [[anger]] ([[patigha]]), 3. [[pride]] or [[conceit]] ([[mana]]), 4. [[wrong view]] ([[ditthi]]) 5. [[doubt]] or wavering ([[vicikiccha]]), 6. the [[belief]] that there are [[other paths]] and practices that can lead to [[happiness]] and [[liberation]] besides the [[Eightfold Noble Path]] ([[silabbataparamasa]]), 7. [[craving]] for [[rebirth]] in the [[sensuous]], [[råpa]] or aråpa [[worlds]] ([[bhavaraga]]), 8. [[envy]] or [[jealousy]] ([[issa]]), 9. {{Wiki|meanness}} or [[stinginess]] ([[macchariya]]), 10. [[ignorance]] of the [[Four Noble Truths]] ([[avijja]]).
-These fetters arise due to unwise attention which regards the sense bases as permanent, satisfactory and as Self or belonging to a Self. They are discarded temporarily by wise attention to the impermanent, unsatisfactory, and soulless characteristics of the sense bases. They are totally discarded by the four Noble Paths (i.e ditthi, vicikiccha, silabbataparamasa, issa, and macchariya by sotapatti magga; kamaraga and patigha by anagami magga; and the remaining fetters by arahatta magga).
+These [[fetters]] arise due to unwise [[attention]] which regards the [[sense bases]] as [[permanent]], satisfactory and as [[Self]] or belonging to a [[Self]]. They are discarded temporarily by [[wise]] [[attention]] to the [[impermanent]], unsatisfactory, and soulless [[characteristics]] of the [[sense bases]]. They are totally discarded by the four [[Noble Paths]] (i.e [[ditthi]], [[vicikiccha]], [[silabbataparamasa]], [[issa]], and [[macchariya]] by [[sotapatti magga]]; [[kamaraga]] and [[patigha]] by [[anagami magga]]; and the remaining [[fetters]] by [[arahatta magga]]).
-. For the causes of the appearing and dissolution of the physical sense bases see Note 38; of the mind see Note 70; and of mental objects see Note 54.
+. For the [[causes]] of the appearing and [[dissolution]] of the [[physical]] [[sense bases]] see Note 38; of the [[mind]] see Note 70; and of [[mental objects]] see Note 54.
-. Mindfulness is that which watches what is occurring at the present moment in the body and mind. (Also see Note 11).
+. [[Mindfulness]] is that which watches what is occurring at the {{Wiki|present}} [[moment]] in the [[body]] and [[mind]]. (Also see Note 11).
-. All the factors of enlightenment arise due to wise attention and come to complete development due to the path of an Arahat (arahatta magga).
+. All the [[factors of enlightenment]] arise due to [[wise]] [[attention]] and come to complete [[development]] due to the [[path]] of an [[Arahat]] ([[arahatta magga]]).
-. This is the wisdom or insight that can differentiate the corporeal body and the mind and perceives both as impermanent, unsatisfactory and not-self.
+. This is the [[wisdom]] or [[insight]] that can differentiate the corporeal [[body]] and the [[mind]] and [[perceives]] both as [[impermanent]], unsatisfactory and [[not-self]].
-. This is the balanced mental effort that is generated while being mindful.
+. This is the balanced [[mental]] [[effort]] that is generated while being [[mindful]].
-. This is the interest and lack of boredom that arises due to seeing things as they really are. It is often associated with a feeling of lightness, lifting of the body or a thrill of joy that can make the hair on the body stand up.
+. This is the [[interest]] and lack of {{Wiki|boredom}} that arises due to [[seeing]] things as they really are. It is often associated with a [[feeling]] of lightness, lifting of the [[body]] or a thrill of [[joy]] that can make the [[hair]] on the [[body]] stand up.
-. With the arising of rapture the mind becomes calm and peaceful. This is called tranquility.
+. With the [[arising]] of [[rapture]] the [[mind]] becomes [[calm]] and [[peaceful]]. This is called [[tranquility]].
-. With the arising of tranquility the mind is not distracted and no longer wanders here and there but is aware of each object that appears in the mind. This is concentration.
+. With the [[arising]] of [[tranquility]] the [[mind]] is not distracted and no longer wanders here and there but is {{Wiki|aware}} of each [[object]] that appears in the [[mind]]. This is [[concentration]].
-. With the arising of concentration the mind sees each object in a detached and calm way. It feels neither aversion to pain nor is overpowered by pleasure but it is calmly and effortlessly observant of the impermanence, unsatisfactoriness or soullessness of every constituent of body and mind. This is called equanimity.
+. With the [[arising]] of [[concentration]] the [[mind]] sees each [[object]] in a [[detached]] and [[calm]] way. It [[feels]] neither [[aversion]] to [[pain]] nor is overpowered by [[pleasure]] but it is [[calmly]] and effortlessly observant of the [[impermanence]], {{Wiki|unsatisfactoriness}} or soullessness of every constituent of [[body]] and [[mind]]. This is called [[equanimity]].
-. The cause of the appearing of the seven factors of enlightenment is wise attention (yoniso-manasikara) which views phenomena as impermanent, unsatisfactory and not-self. The cause of the dissolution of the seven factors of enlightenment is unwise attention (ayoniso-manasikara) which views phenomena as permanent, satisfactory and as a soul or self.
+. The [[cause]] of the appearing of the [[seven factors of enlightenment]] is [[wise]] [[attention]] (yoniso-manasikara) which [[views]] [[phenomena]] as [[impermanent]], unsatisfactory and [[not-self]]. The [[cause]] of the [[dissolution]] of the [[seven factors of enlightenment]] is unwise [[attention]] (ayoniso-manasikara) which [[views]] [[phenomena]] as [[permanent]], satisfactory and as a [[soul]] or [[self]].
-. Birth (jati) refers to both birth and repeated rebirth.
+. [[Birth]] ([[jati]]) refers to both [[birth]] and repeated [[rebirth]].
-. Here dukkha does not just refer to painful feelings but has a wide range of meaning. Birth, ageing and death are dukkha because they are painful. Pleasant feelings are dukkha because they are subject to change. The rest of the five aggregates of clinging are dukkha because they are oppressed by ceaseless arising and dissolution.
+. Here [[dukkha]] does not just refer to [[painful]] [[feelings]] but has a wide range of meaning. [[Birth]], [[ageing]] and [[death]] are [[dukkha]] because they are [[painful]]. [[Pleasant]] [[feelings]] are [[dukkha]] because they are [[subject]] to change. The rest of the [[five aggregates]] of [[clinging]] are [[dukkha]] because they are oppressed by ceaseless [[arising]] and [[dissolution]].
-. Sorrow, lamentation and anguish are different intensities of mental pain that arise due to loss or painful states such as loss of a good reputation, the passing away of relatives or the loss of possessions through fire, flood, or theft. Sorrow is the weakest and is felt internally with little outward expression. Lamentation is more intense and results in outbursts of wailing and crying. Anguish is the most intense and although one cries and wails there is still deep inexpressible pain that makes one look exhausted and hopeless.
+. [[Sorrow]], [[lamentation]] and anguish are different intensities of [[mental]] [[pain]] that arise due to loss or [[painful]] states such as loss of a good reputation, the passing away of relatives or the loss of possessions through [[fire]], flood, or theft. [[Sorrow]] is the weakest and is felt internally with little outward expression. [[Lamentation]] is more intense and results in outbursts of wailing and crying. Anguish is the most intense and although one {{Wiki|cries}} and wails there is still deep inexpressible [[pain]] that makes one look exhausted and hopeless.
-. These things cannot be gained by wishing or prayer. They can only be gained by attaining the Noble Paths.
+. These things cannot be gained by wishing or [[prayer]]. They can only be gained by [[attaining]] the [[Noble Paths]].
-. The craving for pleasurable sights, sounds, smells, tastes and tactile objects is kamatanha. The craving to be born in any sensual; rupa or arupa worlds, and the attachment to rupa or arupa jhanas, and the craving associated with the belief in an eternal and indestructible Self or Soul are all included in the term bhavatanha. The craving that associated with the wrong view that at death one is annihilated and hence that there is no rebirth or results of good or bad actions is vibhavatanha.
+. The [[craving]] for [[pleasurable]] sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}} and {{Wiki|tactile}} [[objects]] is [[kamatanha]]. The [[craving]] to be born in any {{Wiki|sensual}}; [[rupa]] or [[arupa]] [[worlds]], and the [[attachment]] to [[rupa]] or [[arupa jhanas]], and the [[craving]] associated with the [[belief]] in an [[eternal]] and [[indestructible]] [[Self]] or [[Soul]] are all included in the term [[bhavatanha]]. The [[craving]] that associated with the [[wrong view]] that at [[death]] one is {{Wiki|annihilated}} and hence that there is [[no rebirth]] or results of good or bad [[actions]] is [[vibhavatanha]].
-. The word establishes (nivisati) has two aspects. Firstly, the craving arises at that place and secondly because of happening again and again it establishes itself there so that it arises habitually whenever the same object is met or thought about.
+. The [[word]] establishes ([[nivisati]]) has two aspects. Firstly, the [[craving]] arises at that place and secondly because of happening again and again it establishes itself there so that it arises habitually whenever the same [[object]] is met or [[thought]] about.
-. The world (loka) refers to the five aggregates of clinging.
+. The [[world]] ([[loka]]) refers to the [[five aggregates]] of [[clinging]].
-. Contact (phassa) refers not to the contact of an object with the body but to the contact of an object with the mind. Thus, when an object, a sense base and consciousness appear together it is called contact.
+. [[Contact]] ([[phassa]]) refers not to the [[contact]] of an [[object]] with the [[body]] but to the [[contact]] of an [[object]] with the [[mind]]. Thus, when an [[object]], a [[sense base]] and [[consciousness]] appear together it is called [[contact]].
-. Volition (cetana) is the mental concomitant that causes actions of body, speech, and mind.
+. [[Wikipedia:Volition (psychology)|Volition]] ([[cetana]]) is the [[mental concomitant]] that [[causes]] [[actions]] of [[body, speech, and mind]].
-. Initial thinking (vitakka) searches for, introduces, and moves towards a new sensual object. Continued thinking (vicara) stays with the same object and repeatedly thinks about, ponders, and examines that object in greater detail. They have different meanings when they are associated with the jhanas, which are all free from craving.
+. Initial [[thinking]] ([[vitakka]]) searches for, introduces, and moves towards a new {{Wiki|sensual}} [[object]]. Continued [[thinking]] ([[vicara]]) stays with the same [[object]] and repeatedly [[thinks]] about, ponders, and examines that [[object]] in greater detail. They have different meanings when they are associated with the [[jhanas]], which are all free from [[craving]].
-. It is important to note that craving arises and is discarded in the same place and that craving is removed by mindfully observing each object as it arises at one of the six sense doors and not by mere intellectual understanding.
+. It is important to note that [[craving]] arises and is discarded in the same place and that [[craving]] is removed by mindfully observing each [[object]] as it arises at one of the [[six sense doors]] and not by mere [[intellectual]] [[understanding]].
-. Right View (samma ditthi) develops through several stages. At first one understands that good actions produce good results, and that bad actions produce bad results. Next, one understands the impermanent, unsatisfactory and soulless nature of conditioned phenomena which deepens the understanding of cause and effect so that only cause and effect are seen. The last stage is to understand the Four Noble Truths and to see that if the cause (craving) ceases the result (dukkha) will also cease.
+. [[Right View]] ([[samma ditthi]]) develops through several stages. At first one [[understands]] that good [[actions]] produce good results, and that bad [[actions]] produce bad results. Next, one [[understands]] the [[impermanent]], unsatisfactory and soulless [[nature]] of [[conditioned phenomena]] which deepens the [[understanding]] of [[cause and effect]] so that only [[cause and effect]] are seen. The last stage is to understand the [[Four Noble Truths]] and to see that if the [[cause]] ([[craving]]) ceases the result ([[dukkha]]) will also cease.
-. If one has Right View then depending on that Right Thought (samma sankappa) will arise. Also if one has Right Thought then Right Speech (samma vaca) and Right Action (samma kammanta) will arise because one's actions are dependent on one's thoughts.
+. If one has [[Right View]] then depending on that [[Right Thought]] ([[samma sankappa]]) will arise. Also if one has [[Right Thought]] then [[Right Speech]] ([[samma vaca]]) and [[Right Action]] ([[samma kammanta]]) will arise because one's [[actions]] are dependent on one's [[thoughts]].
-. Tale bearing refers to taking stories from one person to another in order to create a split between those two people and also to make oneself liked by the second person, e.g. person A hears person B saying bad things about person C. Then A goes to C and tells him what B has said in order to create discord between B and C and to make C like A.
+. Tale bearing refers to taking stories from one [[person]] to another in order to create a split between those two [[people]] and also to make oneself liked by the second [[person]], e.g. [[person]] A hears [[person]] B saying bad things about [[person]] C. Then A goes to C and tells him what B has said in order to create discord between B and C and to make C like A.
-. This refers to idle chatter or gossip that is of no benefit to anyone. Nowadays it is worth considering if this applies to reading and writing certain types of books.
+. This refers to idle chatter or {{Wiki|gossip}} that is of no [[benefit]] to anyone. Nowadays it is worth considering if this applies to reading and [[writing]] certain types of [[books]].
-. Only the intentional killing of living beings is meant here and not unintentional killing such as accidentally stepping on an insect. Something is called a living being if it possesses consciousness and does not include plants, bacteria, amoebae, and viruses which according to Buddhism are without consciousness.
+[[108]]. Only the intentional {{Wiki|killing}} of [[living beings]] is meant here and not unintentional {{Wiki|killing}} such as accidentally stepping on an insect. Something is called a [[living being]] if it possesses [[consciousness]] and does not include [[plants]], {{Wiki|bacteria}}, amoebae, and viruses which according to [[Buddhism]] are without [[consciousness]].
-. Stealing does not just mean simple theft but also inrcludes smuggling, tax evasion, and using false weights or measures.
+. [[Stealing]] does not just mean simple theft but also inrcludes smuggling, tax evasion, and using false weights or measures.
-. This refers to sexual misconduct (i.e. adultery, rape), drinking alcohol, and taking drugs.
+. This refers to [[sexual misconduct]] (i.e. [[adultery]], rape), drinking [[alcohol]], and taking [[drugs]].
-. This refers to obtaining one's livelihood by wrong speech or wrong action. It includes trading in weapons, in animals for slaughter, in slaves, in liquor, in drugs, and in poisons.
+. This refers to obtaining one's [[livelihood]] by [[wrong speech]] or wrong [[action]]. It includes trading in [[weapons]], in [[animals]] for slaughter, in slaves, in [[liquor]], in [[drugs]], and in [[poisons]].
-. The word jhana comes from the root jha = to stare. Here it is used to refer to a degree of concentration in which the mind stares at an object with such concentration that one is unaware of sights, sounds, smells, tastes, or tactile objects. There are four types of jhanas mentioned here which are characterized or differentiated by the mental concomitants present in each. As mental concomitants of jhana, vitakka and vicara refer to the initial and sustained application of the mind to a single object. Just like a man first puts his hand on a shaking object and then keeps his hand on the shaking object, vitakka puts the mind on the object and vicara keeps the mind there. At this stage the mind is still not perfectly calm. In the second jhana the mind is so still that it stays on one object without any vitakka and vicara. Rapture (piti) is the same as the enlightenment factor of rapture (see Note 88). Sukha refers to ease and comfort of body and mind.
+. The [[word]] [[jhana]] comes from the [[root]] jha = to stare. Here it is used to refer to a [[degree]] of [[concentration]] in which the [[mind]] stares at an [[object]] with such [[concentration]] that one is unaware of sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}}, or {{Wiki|tactile}} [[objects]]. There are four types of [[jhanas]] mentioned here which are characterized or differentiated by the [[mental concomitants]] {{Wiki|present}} in each. As [[mental concomitants]] of [[jhana]], [[vitakka]] and [[vicara]] refer to the initial and sustained application of the [[mind]] to a single [[object]]. Just like a man first puts his hand on a shaking [[object]] and then keeps his hand on the shaking [[object]], [[vitakka]] puts the [[mind]] on the [[object]] and [[vicara]] keeps the [[mind]] there. At this stage the [[mind]] is still not perfectly [[calm]]. In the [[second jhana]] the [[mind]] is so still that it stays on one [[object]] without any [[vitakka]] and [[vicara]]. [[Rapture]] ([[piti]]) is the same as the [[enlightenment factor]] of [[rapture]] (see Note 88). [[Sukha]] refers to ease and {{Wiki|comfort}} of [[body]] and [[mind]].
-. The Buddha and his enlightened disciples are Noble Ones (ariya).
+. The [[Buddha]] and his [[enlightened disciples]] are [[Noble Ones]] ([[ariya]]).
-. The causes of the appearing of dukkha are ignorance of the Four Noble Truths, craving and kamma. The cause of the dissolution of dukkha is the Eightfold Noble Path. The cause of the appearing of craving is Feeling. The cause of the dissolution of craving is the Eightfold Noble Path. The cessation of dukkha, which is Nibbana, has no arising or passing away and is therefore not included here.
+. The [[causes]] of the appearing of [[dukkha]] are [[ignorance]] of the [[Four Noble Truths]], [[craving]] and [[kamma]]. The [[cause]] of the [[dissolution]] of [[dukkha]] is the [[Eightfold Noble Path]]. The [[cause]] of the appearing of [[craving]] is [[Feeling]]. The [[cause]] of the [[dissolution]] of [[craving]] is the [[Eightfold Noble Path]]. The [[cessation]] of [[dukkha]], which is [[Nibbana]], has no [[arising]] or passing away and is therefore not included here.
-The path leading to the cessation of dukkha is of two kinds: supramundane (lokuttara) and mundane (lokiya). Both appear due to the four factors of stream entry. (i.e. associating with virtuous men, hearing the true Dhamma, wisely considering the Dhammas one has heard, and practising in accordance with that Dhamma). The lokuttara path cannot pass away once it has been attained but the lokiya path can pass away due to not wisely considering the Dhamma one has heard and not practising in accordance with that Dhamma.
+The [[path]] leading to the [[cessation]] of [[dukkha]] is of two kinds: [[supramundane]] ([[lokuttara]]) and [[mundane]] ([[lokiya]]). Both appear due to the four factors of [[stream entry]]. (i.e. associating with [[virtuous]] men, hearing the true [[Dhamma]], wisely considering the [[Dhammas]] one has heard, and practising in accordance with that [[Dhamma]]). The [[lokuttara]] [[path]] cannot pass away once it has been [[attained]] but the [[lokiya]] [[path]] can pass away due to not wisely considering the [[Dhamma]] one has heard and not practising in accordance with that [[Dhamma]].
-. An Anagami is an enlightened individual who has eradicated ditthi, vicikiccha, silabbataparamasa, issa, macchariya, kamaraga and patigha (see Note 82) and consequently at death will be reborn in the Pure Abode (Suddhavasa) where he will attain Arahatship. He is called a Non-returner because he will never be reborn again in the sensuous realm (kamaloka). This last section is meant to encourage the meditator with the knowledge that if he practises in a really diligent and consistent way in accordance with this sutta he can expect to attain the total eradication of greed, hatred and delusion, in this very life.
+. An [[Anagami]] is an [[enlightened]] {{Wiki|individual}} who has eradicated [[ditthi]], [[vicikiccha]], [[silabbataparamasa]], [[issa]], [[macchariya]], [[kamaraga]] and [[patigha]] (see Note 82) and consequently at [[death]] will be [[reborn]] in the [[Pure Abode]] ([[Suddhavasa]]) where he will attain [[Arahatship]]. He is called a [[Non-returner]] because he will never be [[reborn]] again in the [[sensuous]] [[realm]] ([[kamaloka]]). This last section is meant to encourage the [[meditator]] with the [[knowledge]] that if he practises in a really diligent and consistent way in accordance with this [[sutta]] he can expect to attain the total eradication of [[greed]], [[hatred]] and [[delusion]], in this very [[life]].
 {{Centre|Sadhu! Sadhu! Sadhu!}}
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 {{R}}
 U Jotika and U Dhamminda<br/>
-Migadavun Monastery<br/>
+Migadavun [[Monastery]]<br/>
-Ye Chan Oh Village<br/>
+Ye [[Chan]] Oh Village<br/>
-Maymyo, Burma <br/>
+Maymyo, [[Burma]] <br/>
 [http://www.buddhanet.net/e-learning/mahasati.htm buddhanet.net]
 [[Category:Satipatthana Sutta]]

Difference between revisions of "Mahasatipatthana Sutta"

Revision as of 17:53, 26 January 2015

Introduction

Preamble

I. Kayanupassana (Contemplation on the Body)

i. Anapana Pabba (Section on In and Out Breathing)

ii. Iriyapatha Pabba (Section on Postures)

iii. Sampajanna Pabba (Section on Clear Understanding)

iv. Patikulamanasika Pabba (Section on Contemplation of Impurities)

v. Dhatumanasika Pabba (Section on Contemplation on Elements)

vi. Navasivathika Pabba (Section on Nine Stages of Corpses)

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Part 8

Part 9

II. Vedananupassana (Contemplation on Feelings)

III. Cittanupassana (Contemplation on the Mind)

IV. Dhammanupassana (Contemplation on Dhammas)

i. Nivarana Pabba (Section on Hindrances)

ii. Khanda Pabba (Section on Aggregates)

iii. Ayatana Pabba (Section on Sense Bases)

iv. Bojjhanga Pabba (Section on Enlightenment Factors)

v. Sacca Pabba (Section on Noble Truths)

a. Dukkhasacca Pabba (Section on the Noble Truth of Dukkha)

b. Samudayasacca Pabba (Section on the Noble Truth of the Cause of Dukkha)

c. Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha)

d. Maggasacca Pabba

Notes

Source

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