url:: https://suttacentral.net/mn10/en/sujato?layout=sidebyside&script=latin Related:: [[Satipatthana|Satipaṭṭhāna]] # MN10: Satipaṭṭhānasutta (Mindfulness Meditation) — Bhikkhu Sujato | on [[Satipatthana|Satipaṭṭhāna]] Tags:: #dhamma/practice > [!tldr] Also see: DN22 Mahāsa­tipa­ṭ­ṭhāna­sutta ([link](https://suttacentral.net/dn22/en/sujato)) ## Notes ### Overview > [!NOTE] 4 Kinds of Mindfulness — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) > “Mendicants, the **four kinds of mindfulness** meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. > > _“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ **cattāro satipaṭṭhānā**._ > > **What four**? > _Katame cattāro?_ > > --- > It’s when a mendicant meditates by **observing an aspect of the body**—**keen, aware, and mindful, rid of desire and aversion for the world**. (1) > > _Idha, bhikkhave, bhikkhu kāye **==kāyānupassī==** viharati **ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ**;_ > > --- > They meditate observing an aspect of **feelings**—keen, aware, and mindful, rid of desire and aversion for the world. (2) > > _vedanāsu **==vedanānupassī==** viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;_ > > --- > They meditate observing an aspect of the **mind**—keen, aware, and mindful, rid of desire and aversion for the world. (3) > > _citte **==cittānupassī==** viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;_ > > --- > They meditate observing an aspect of **principles (alt. mental content)**—keen, aware, and mindful, rid of desire and aversion for the world. (4) > > _dhammesu **==dhammānupassī==** viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ._ ^overview ### 1. Kāyānupassanā — Observing the Body > [!tip] Prepare the Body & Mind — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) > And how does a mendicant meditate **observing an aspect of the body**? > _Kathañca, bhikkhave, bhikkhu kāye **kāyānupassī** viharati?_ > > --- > It’s when a mendicant—gone to a **==wilderness==**, or to the **==root of a tree==**, or to **==an empty hut==**—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. > _Idha, bhikkhave, bhikkhu **==araññagato==** vā **==rukkhamūlagato==** vā **==suññāgāragato==** vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā._ > > Just mindful, they breathe in. Mindful, they breathe out. > _So satova assasati, satova passasati._ > > ... > > > [!info] Deeper of arañña, rukkhamūla, and suññāgāra > > - **_arañña_** — without "conflict" — as in [[MN19 Dvedhāvitakkasutta]] > > - **_rukkhamūla_** — going to the "root" of things — as in [[AN10.58 Mūlakasutta]] > > - **_suññāgāra_** — "empty" the mind — as in [[MN121 Cūḷasuññatasutta]] ^aranna-etc > [!notes] 1.2 Kāyānupassanāiriyāpathapabba (The Postures) — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) > Furthermore, when a mendicant is walking **==they know==:** **==‘I am walking.’==** When standing they know: **==‘I am standing.’==** When sitting they know: **==‘I am sitting.’==** And when lying down they know: **==‘I am lying down.’==** > > _Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘**gacchāmī**’ti **==pajānāti==**, ṭhito vā ‘**ṭhitomhī**’ti pajānāti, nisinno vā ‘**nisinnomhī**’ti pajānāti, **sayāno** vā ‘sayānomhī’ti pajānāti._ > > **Whatever posture their body is in, they ==know it==**. > _Yathā yathā vā panassa kāyo paṇihito hoti **tathā tathā naṁ ==pajānāti==**._ > > --- > And so they meditate **observing an aspect of the body internally**, **externally**, and **both internally and externally**. > _Iti **==ajjhattaṁ==** vā kāye kāyānupassī viharati, **==bahiddhā==** vā kāye kāyānupassī viharati, **==ajjhattabahiddhā==** vā kāye **kāyānupassī** viharati;_ > > They meditate observing the body as **liable to originate**, as **liable to vanish**, and as **liable to both originate and vanish**. > > _**==samudayadhammānupassī==** vā kāyasmiṁ viharati, **==vayadhammānupassī==** vā kāyasmiṁ viharati, **==samudayavayadhammānupassī==** vā kāyasmiṁ viharati._ > > Or mindfulness is established that **the body exists**, to the extent necessary **for knowledge and mindfulness**. They meditate **independent**, **not grasping at anything in the world**. > > _‘**==Atthi kāyo’==**ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva **ñāṇamattāya paṭissatimattāya** **==anissito==** ca viharati, **==na ca kiñci loke upādiyati==**._ ^kayanupassana-iriyapatha > [!notes] 1.3 Kāyānupassanāsampajānapabba (Situational Awareness) — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) > > Furthermore, a mendicant acts with **==situational awareness==** when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when **eating**, **drinking**, **chewing**, and **tasting**; when **urinating** and **defecating**; when **walking**, **standing**, **sitting**, **sleeping**, **waking**, **speaking**, and **keeping silent**. > > *Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante **==sampajānakārī==** hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.* > > ... ^kayanupassana-sampajanna > [!note] Paṭikūlamanasikāra (32 parts of the body) — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) (Kāyānupassanāpaṭikūlamanasikārapabba) > Furthermore, a mendicant **examines their own body**, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and **full of many kinds of filth**. > > *Puna caparaṁ, bhikkhave, bhikkhu imameva **kāyaṁ** uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ **pūraṁ nānappakārassa asucino paccavekkhati**:* > > ‘In this body there is **head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.**’ > > *‘atthi imasmiṁ kāye **kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan**’ti.* ^kaya-patikula-manasikara > [!note] Charnel Ground Meditation — In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) (Kāyānupassanānavasivathikapabba) > Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been **dead for one, two, or three days, bloated, livid, and festering**. > > *Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.* > > They’d compare it with their **own body**: This **body is also of that same nature**, that same kind, and cannot go beyond that.’ > > *So imameva kāyaṁ upasaṁharati:‘ ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…* > > Furthermore, suppose they were to see a corpse discarded in a charnel ground **being devoured by crows, hawks, vultures, herons, dogs**, tigers, leopards, jackals, and many kinds of little creatures... > > Furthermore, suppose they were to see a corpse discarded in a charnel ground, a **skeleton with flesh and blood**, held together by **sinews** … > > A skeleton **without flesh but smeared with blood**, and held together by sinews … > > A skeleton **rid of flesh and blood**, held together by sinews … > > **Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone**, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … > > **White bones**, the color of shells … > > **Decrepit bones**, heaped in a **pile** … > > **Bones rotted** and crumbled to **powder**. ^kaya-charnel-ground ### 4. Cittānupassī — Observing the [[Citta]] > [!NOTE] In Satipaṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato)) > And how does a mendicant **meditate observing an aspect of the mind**? > _Kathañca, bhikkhave, bhikkhu citte **cittānupassī viharati**?_ > > --- > It’s when a mendicant **understands** mind with greed as ‘**mind with greed**,’ > _Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘**sarāgaṁ cittan**’ti **pajānāti**._ > > and mind without greed as ‘**mind without greed**.’ > _Vītarāgaṁ vā cittaṁ ‘**vītarāgaṁ cittan**’ti pajānāti._ > > They understand mind with hate as ‘**mind with hate**,’ > _Sadosaṁ vā cittaṁ ‘**sadosaṁ cittan**’ti pajānāti._ > > and mind without hate as ‘**mind without hate**.’ > _Vītadosaṁ vā cittaṁ ‘**vītadosaṁ cittan**’ti pajānāti._ > > They understand mind with delusion as ‘**mind with delusion**,’ > _Samohaṁ vā cittaṁ ‘**samohaṁ cittan**’ti pajānāti._ > > and mind without delusion as ‘**mind without delusion**.’ > _Vītamohaṁ vā cittaṁ ‘**vītamohaṁ cittan**’ti pajānāti._ > > ... ^cittanupassi ## Sutta Middle Discourses 10 **Majjhima Nikāya 10** Mindfulness Meditation **Satipaṭṭhānasutta** So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti. “Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. “Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. What four? Katame cattāro? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Uddeso niṭṭhito. 1\. Observing the Body ### 1\. Kāyānupassanā 1.1. Mindfulness of Breathing #### 1.1. Kāyānupassanāānāpānapabba And how does a mendicant meditate observing an aspect of the body? Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there. Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. Just mindful, they breathe in. Mindful, they breathe out. So satova assasati, satova passasati. Variant: satova → sato (bj, sya-all, pts1ed) When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. ‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. ‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of the body. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Variant: Evampi kho → evampi (bj, sya-all, pts1ed) Ānāpānapabbaṁ niṭṭhitaṁ. 1.2. The Postures #### 1.2. Kāyānupassanāiriyāpathapabba Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Whatever posture their body is in, they know it. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That too is how a mendicant meditates by observing an aspect of the body. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Iriyāpathapabbaṁ niṭṭhitaṁ. 1.3. Situational Awareness #### 1.3. Kāyānupassanāsampajānapabba Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. And so they meditate observing an aspect of the body internally … Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… That too is how a mendicant meditates by observing an aspect of the body. evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Sampajānapabbaṁ niṭṭhitaṁ. 1.4. Focusing on the Repulsive #### 1.4. Kāyānupassanāpaṭikūlamanasikārapabba Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Variant: nhāru → nahāru (bj, pts1ed); nahārū (sya-all) | siṅghāṇikā lasikā muttan’ti → muttaṁ matthaluṅganti (mr) It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Variant: putoḷi → mūtoḷī (bj, sya-all); mutoḷī (pts1ed) Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. And so they meditate observing an aspect of the body internally … Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… That too is how a mendicant meditates by observing an aspect of the body. evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ. 1.5. Focusing on the Elements #### 1.5. Kāyānupassanādhātumanasikārapabba Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Variant: catumahāpathe → cātummahāpathe (bj, sya-all, pts1ed) Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. And so they meditate observing an aspect of the body internally … Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… That too is how a mendicant meditates by observing an aspect of the body. evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Dhātumanasikārapabbaṁ niṭṭhitaṁ. 1.6. The Charnel Ground Contemplations #### 1.6. Kāyānupassanānavasivathikapabba Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. They’d compare it with their own body: So imameva kāyaṁ upasaṁharati: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… That too is how a mendicant meditates by observing an aspect of the body. evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Variant: kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā → kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supāṇehi vā khajjamānaṁ sigālehi vā (si, pts1ed), gijjhehi vā khajjamānaṁ kulalalehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ siṇigālehi vā (sya-all) They’d compare it with their own body: So imameva kāyaṁ upasaṁharati: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… That too is how a mendicant meditates by observing an aspect of the body. evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… A skeleton without flesh but smeared with blood, and held together by sinews … Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… A skeleton rid of flesh and blood, held together by sinews … Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. Variant: aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ → aññena piṭṭhikaṇṭakaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena bāhuṭṭhikaṁ aññena aṁsaṭṭhikaṁ (sya-all) | aññena kaṭaṭṭhikaṁ aññena piṭṭhikaṇṭakaṁ (pts1ed) | aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ → aññena sīsakaṭāhaṁ (si) So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. White bones, the color of shells … Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… Decrepit bones, heaped in a pile … Aṭṭhikāni puñjakitāni terovassikāni …pe… Bones rotted and crumbled to powder. Aṭṭhikāni pūtīni cuṇṇakajātāni. They’d compare it with their own body: So imameva kāyaṁ upasaṁharati: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That too is how a mendicant meditates by observing an aspect of the body. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Navasivathikapabbaṁ niṭṭhitaṁ. Cuddasakāyānupassanā niṭṭhitā. 2\. Observing the Feelings ### 2\. Vedanānupassanā And how does a mendicant meditate observing an aspect of feelings? Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Variant: sukhaṁ vā → sukhaṁ (bj, sya-all, pts1ed, mr) When they feel a painful feeling, they know: ‘I feel a painful feeling.’ Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Variant: Dukkhaṁ vā → dukkhaṁ (bj, sya-all, pts1ed, mr) When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’ Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’ Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’ Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’ Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’ Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’ Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. And so they meditate observing an aspect of the feelings internally, externally, and both internally and externally. Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of feelings. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. Vedanānupassanā niṭṭhitā. 3\. Observing the Mind ### 3\. Cittānupassanā And how does a mendicant meditate observing an aspect of the mind? Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? It’s when a mendicant understands mind with greed as ‘mind with greed,’ Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. and mind without greed as ‘mind without greed.’ Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. They understand mind with hate as ‘mind with hate,’ Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. and mind without hate as ‘mind without hate.’ Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. They understand mind with delusion as ‘mind with delusion,’ Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. and mind without delusion as ‘mind without delusion.’ Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. They know constricted mind as ‘constricted mind,’ Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. and scattered mind as ‘scattered mind.’ Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. They know expansive mind as ‘expansive mind,’ Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. and unexpansive mind as ‘unexpansive mind.’ Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. They know mind that is not supreme as ‘mind that is not supreme,’ Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. and mind that is supreme as ‘mind that is supreme.’ Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. They know mind immersed in samādhi as ‘mind immersed in samādhi,’ Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. They know freed mind as ‘freed mind,’ Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. and unfreed mind as ‘unfreed mind.’ Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of the mind. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. Cittānupassanā niṭṭhitā. 4\. Observing Principles ### 4\. Dhammānupassanā 4.1. The Hindrances 4.1. Dhammānupassanānīvaraṇapabba And how does a mendicant meditate observing an aspect of principles? Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Nīvaraṇapabbaṁ niṭṭhitaṁ. 4.2. The Aggregates 4.2. Dhammānupassanākhandhapabba Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? It’s when a mendicant contemplates: Idha, bhikkhave, bhikkhu: ‘Such is form, such is the origin of form, such is the ending of form. ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; Such is feeling, such is the origin of feeling, such is the ending of feeling. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is perception, such is the origin of perception, such is the ending of perception. iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; Such are choices, such is the origin of choices, such is the ending of choices. iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; And so they meditate observing an aspect of principles internally … iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Khandhapabbaṁ niṭṭhitaṁ. 4.3. The Sense Fields 4.3. Dhammānupassanāāyatanapabba Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. They understand the ear, sounds, and the fetter … Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. They understand the nose, smells, and the fetter … Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. They understand the tongue, tastes, and the fetter … Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. They understand the body, touches, and the fetter … Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. And so they meditate observing an aspect of principles internally … Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Āyatanapabbaṁ niṭṭhitaṁ. 4.4. The Awakening Factors 4.4. Dhammānupassanābojjhaṅgapabba Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development. Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. When they have the awakening factor of investigation of principles … Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. energy … Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. rapture … Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. tranquility … Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. immersion … Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development. Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Bojjhaṅgapabbaṁ niṭṭhitaṁ. 4.5. The Truths 4.5. Dhammānupassanāsaccapabba Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Saccapabbaṁ niṭṭhitaṁ. Dhammānupassanā niṭṭhitā. Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ enlightenment in the present life, or if there’s something left over, non-return. diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Let alone seven years, Tiṭṭhantu, bhikkhave, satta vassāni. anyone who develops these four kinds of mindfulness meditation in this way for six years … Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… five years … pañca vassāni … four years … cattāri vassāni … three years … tīṇi vassāni … two years … dve vassāni … one year … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. seven months … Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. six months … Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… five months … pañca māsāni … four months … cattāri māsāni … three months … tīṇi māsāni … two months … dve māsāni … one month … ekaṁ māsaṁ … a fortnight … aḍḍhamāsaṁ … Let alone a fortnight, tiṭṭhatu, bhikkhave, aḍḍhamāso. anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ enlightenment in the present life, or if there’s something left over, non-return. diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.’ ‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. That’s what I said, and this is why I said it.” Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants were happy with what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. Mūlapariyāyavaggo niṭṭhito paṭhamo. Tassuddānaṁ Mūlasusaṁvaradhammadāyādā, Bheravānaṅgaṇākaṅkheyyavatthaṁ; Sallekhasammādiṭṭhisatipaṭṭhaṁ, Vaggavaro asamo susamatto.