Evening Satipaṭṭhāna Chants, Day Twenty-Seven

Maggasaccaniddeso
The Explanation of the Truth of the Path

Katamañ-ca, bhikkhave, Dukkhanirodhagāminī Paṭipadā Ariyasaccaṁ?
Now what, monks, is the Noble Truth of the Practice Leading to the Cessation of Suffering?

Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ:
It is this noble path with eight factors, as follows:

sammādiṭṭhi, sammāsaṅkappo,
right view, right thought,

sammāvācā, sammākammanto, sammā-ājīvo,
right speech, right action, right livelihood

sammāvāyāmo, sammāsati, sammāsamādhi.
right endeavour, right mindfulness, right concentration.

 

Katamā ca, bhikkhave, sammādiṭṭhi?
Now what, monks, is right view?

Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ
That, monks, which is knowledge about suffering

dukkhasamudaye ñāṇaṁ
knowledge about the origination of suffering

dukkhanirodhe ñāṇaṁ
knowledge about the cessation of suffering

dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
knowledge about the practice leading to the cessation of suffering.

Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.
This, monks, is called right view.

 

Katamo ca, bhikkhave, sammāsaṅkappo?
Now what, monks, is right thought?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
The thought of renunciation, the thought of good-will, the thought of non-violence.

Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.
This, monks, is called right thought.

 

Katamā ca, bhikkhave, sammāvācā?
Now what, monks, is right speech?

Musāvādā veramaṇī
Refraining from false speech

pisuṇāya vācāya veramaṇī
refraining from malicious speech

pharusāya vācāya veramaṇī
refraining from rough speech

samphappalāpā veramaṇī.
refraining from frivolous talk.

Ayaṁ vuccati, bhikkhave, sammāvācā.
This, monks, is called right speech.

 

Katamo ca, bhikkhave, sammākammanto?
Now what, monks, is right action?

Pāṇātipātā veramaṇī
Refraining from killing living creatures

adinnādānā veramaṇī
refraining from taking what has not been given

kāmesu micchācārā veramaṇī.
refraining from sexual misconduct.

Ayaṁ vuccati, bhikkhave, sammākammanto.
This, monks, is called right action.

 

Katamo ca, bhikkhave, sammā-ājīvo?
Now what, monks, is right livelihood?

Idha, bhikkhave, ariyasāvako micchā-ājīvaṁ pahāya,
Here, monks, a noble disciple, having abandoned a wrong way of livelihood,

sammā-ājīvena jīvitaṁ kappeti.
makes his living by a right way of livelihood.

Ayaṁ vuccati, bhikkhave, sammā-ājīvo.
This, monks, is called right livelihood.

 

Katamo ca, bhikkhave, sammāvāyāmo?
Now what, monks, is right endeavour?

Idha, bhikkhave, bhikkhu
° Here, monks, a monk

anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
regarding bad and unwholesome thoughts that have not yet arisen

anuppādāya chandaṁ janeti,
generates desire for their non-arising,

vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
Regarding bad and unwholesome thoughts that have already arisen

pahānāya chandaṁ janeti,
he generates desire for their abandonment,

vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti,
He generates desire for the arising of wholesome thoughts that have not yet arisen,

vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā, asammosāya,
° Regarding wholesome thoughts that have arisen he generates desire for their endurance, persistence,

bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti,
multiplication, extension, development, and fulfilment,

vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Ayaṁ vuccati, bhikkhave, sammāvāyāmo.
This, monks, is called right endeavour.

 

Katamā ca, bhikkhave, sammāsati?
Now what, monks, is right mindfulness?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,
Here, monks, a monk dwells contemplating (the nature of) the body in the body,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Vedanāsu vedanānupassī viharati,
He dwells contemplating (the nature of) feelings in feelings,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Citte cittānupassī viharati,
He dwells contemplating (the nature of) the mind in the mind,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Dhammesu dhammānupassī viharati,
He dwells contemplating (the nature of) things in (various) things,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Ayaṁ vuccati, bhikkhave, sammāsati.
This, monks, is called right mindfulness.

 

Katamo ca, bhikkhave, sammāsamādhi?
Now what, monks, is right concentration?

Idha, bhikkhave, bhikkhu vivicceva kāmehi,
Here, monks, a monk, quite secluded from sense desires,

vivicca akusalehi dhammehi,
secluded from unwholesome things,

savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and joy born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati.
dwells having attained the first absorption.

 

Vitakkavicārānaṁ vūpasamā
With the calming down of thinking and reflection,

ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and joy born of concentration,

dutiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the second absorption.

 

Pītiyā ca virāgā upekkhako ca viharati,
With the fading away of joy he dwells equanimous,

sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedeti,
mindful, fully aware, experiencing happiness through the body,

yan-taṁ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,
about which the Noble Ones declare: “He dwells pleasantly, mindful, and equanimous,”

tatiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the third absorption.

 

Sukhassa ca pahānā, dukkhassa ca pahānā,
Having abandoned pleasure, abandoned pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous passing away of mental happiness and sorrow,

adukkhamasukhaṁ, upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati.
he dwells having attained the fourth absorption.

Ayaṁ vuccati, bhikkhave, sammāsamādhi.
This, monks, is called right concentration.

Idaṁ vuccati, bhikkhave, Dukkhanirodhagāminī paṭipadā Ariyasaccaṁ.
This, monks, is called the Noble Truth of the Practice Leading to the Cessation of Suffering.

 

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 paṭissatimattāya,
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,

Catūsu Ariyasaccesu.
in the Four Noble Truths.

Saccapabbaṁ Niṭṭhitaṁ
The Section about the Truths is Finished

Dhammānupassanā Niṭṭhitā
Contemplation of (the Nature of) Things is Finished

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni,
Whoever, monks, should develop these four ways of attending to mindfulness in this way for seven years,

tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ:
for him, out of two results, a particular result is to be expected:

diṭṭhe va dhamme aññā; sati vā upādisese anāgāmitā.
final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

 

Tiṭṭhantu, bhikkhave, sattavassāni,
Let alone seven years, monks,

yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya chavassāni...
whoever should develop these four ways of attending to mindfulness in this way for six years...

pañcavassāni...
for five years...

cattārivassāni...
for four years...

tīṇivassāni...
for three years...

dvevassāni...
for two years...

ekaṁ vassaṁ...
for one year...

Tiṭṭhatu, bhikkhave, ekaṁ vassaṁ,
Let alone one year, monks,

yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni
whoever should develop these four ways of attending to mindfulness in this way for seven months

tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ:
for him, out of two results, a particular result is to be expected

diṭṭhe va dhamme aññā; sati vā upādisese anāgāmitā.
final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

 

Tiṭṭhantu, bhikkhave, sattamāsāni,
Let alone seven months, monks,

yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya chamāsāni...
whoever should develop these four ways of attending to mindfulness in this way for six months...

pañcamāsāni...
for five months...

cattārimāsāni...
for four months...

tīṇimāsāni...
for three months...

dvemāsāni...
for two months...

ekaṁ māsaṁ...
for one month...

aḍḍhamāsaṁ...
for half a month...

Tiṭṭhatu, bhikkhave, aḍḍhamāso,
Let alone half a month, monks,

yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ
whoever should develop these four ways of attending to mindfulness in this way for seven days

tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ:
for him, out of two results, a particular result is to be expected

diṭṭhe va dhamme aññā; sati vā upādisese anāgāmitā.
final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā,
This is a one-way path, monks, for the purification of beings,

sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya,
for the overcoming of grief and lamentation, for the extinction of pain and sorrow,

ñāyassa adhigamāya, nibbānassa sacchikiriyāya,
for attaining the right way, for the direct realisation of Nibbāna,

yad-idaṁ cattāro satipaṭṭhānā ti.
that is to say, the four ways of attending to mindfulness.

Iti yaṁ taṁ vuttaṁ, idam-etaṁ paṭicca vuttan”-ti.
Thus, whatever was said, it is for this reason it was said.”

Idam-avoca Bhagavā,
The Gracious One said this,

attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

Mahāsatipaṭṭhānasuttaṁ Niṭṭhitaṁ
The Long Discourse about the Ways of Attending to Mindfulness is Finished

 

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Buddhānubhāvena sadā sukhī bhavantu te!
by the power of all the Buddhas may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Dhammānubhāvena sadā sukhī bhavantu te!
by the power of all that is Dhamma may you be well forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabba-Saṅghānubhāvena sadā sukhī bhavantu te!
by the power of the whole Sangha may you be well forever!