Khandhapabbaṁ
The Section on the Constituents (of Mind & Matter)

 

Puna ca paraṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu. Upādāna has two meanings, attachment and fuel, and they are probably both implied in this context, hence the translation adopted here. Pañcakkhandha is commonly translated as the five aggregates, which had me scurrying to the dictionary when I first encountered it, as I had no idea what aggregate could mean in such a context. What it actually means, in more lucid English, is constituent, which is the translation adopted here. As what they constitute may not be altogether clear there is the explanatory addition in brackets.01
in the five constituents (of mind and matter) that provide fuel for attachment.

Kathañ-ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu?
in the five constituents (of mind and matter) that provide fuel for attachment?

 

Idha, bhikkhave, bhikkhu: “iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Here, monks, a monk (knows): “such is form, such is the origination of form, such is the passing away of form;

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
such is feeling, such is the origination of feeling, such is the passing away of feeling;

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
such is perception, such is the origination of perception, such is the passing away of perception;

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
such are (mental) processes, such is the origination of (mental) processes, such is the passing away of (mental) processes;

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo” ti.
such is consciousness, such is the origination of consciousness, such is the passing away of consciousness”.

* * *

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to himself,

bahiddhā vā dhammesu dhammānupassī viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,

ajjhattabahiddhā vā dhammesu dhammānupassī viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others,

samudayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of origination in things,

vayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,

samudayavayadhammānupassī vā dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,

“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness that “there are these (various) things” is established in him

yāvad-eva ñāṇamattāya patissatimattāya,
just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,

anissito ca viharati, na ca kiñci loke upādiyati.
and he dwells independent, and without being attached to anything in the world.

Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various) things,

pañcasu upādānakkhandhesu.
in the five constituents (of mind and matter) that provide fuel for attachment.

Khandhapabbaṁ Niṭṭhitaṁ
The Section on the Constituents is Finished