Dighanikaya 22.373_49

22.373_49

Subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā. Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā. Tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā. Tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā. Na kevalañca vipallāsappahānatthameva, atha kho caturoghayogāsavaganthaupādānaagatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. Ayaṃ tāva pakaraṇanayo.

Or [it is] for the purpose of abandoning the perversions regarding the beautiful, the pleasurable, the permanent, and selfhood. For the body is unbeautiful, and sentient beings there are deranged by the perversion of the beautiful. The first foundation of mindfulness was spoken of for the purpose of their abandoning that perversion by seeing its state of unloveliness there. And although feelings and the rest are grasped as pleasurable, permanent, and self, feeling is suffering, mind is impermanent, and dhammas are not-self, yet sentient beings there are deranged by the perversions of the pleasurable, the permanent, and self. The remaining three were spoken of for the purpose of their abandoning those perversions by seeing their state of suffering and so forth there. Thus it should be understood that precisely four were spoken of, neither fewer nor more, for the purpose of abandoning the perversions regarding the beautiful, the pleasurable, the permanent, and selfhood. And not only for the purpose of abandoning the perversions, but it should also be understood that precisely four were spoken of for the purpose of abandoning the four floods, bonds, taints, ties, clingings, and wrong courses, and for the purpose of full understanding of the four kinds of nutriment. This, first, is the method of the treatises.