The Satipatthana Sutta (MN 10) is the Buddha's teaching on the four foundations of mindfulness: a short guide to the text, then the full translation
The Satipatthana Sutta is the Buddha's central teaching on mindfulness meditation. It is the tenth discourse of the Middle Discourses (Majjhima Nikāya 10, usually written MN 10), given to the monks in the land of the Kurus, at a town called Kammāsadamma. In a few pages it sets out four foundations of mindfulness (satipaṭṭhāna): the body, feelings, the mind and mental phenomena (dhammas), with exercises for each. Almost every form of vipassana taught today traces itself back to this text. This guide explains the opening claim of the Satipatthana Sutta, the four foundations and their exercises, the refrain that follows each exercise, how it differs from the longer version in the Long Discourses (DN 22), and how to use it in practice. Our full translation follows below.
What the Satipatthana Sutta promises
The Satipatthana Sutta opens with a bold claim, and repeats it word for word at the end:
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā,
sokaparidevānaṁ samatikkamāya,
dukkhadomanassānaṁ atthaṅgamāya,
ñāyassa adhigamāya,
nibbānassa sacchikiriyāya,
yadidaṁ cattāro satipaṭṭhānā.Mendicants, this is a path that goes one way only: for the purification of beings, for passing beyond sorrow and lament, for the ending of pain and distress, for finding the true method, for realising nibbāna. It is the four foundations of mindfulness.
MN 10
The key word, ekāyana, is read in different ways. Older English versions call it 'the only way'; many recent ones prefer 'the direct path' or 'the path that goes one way', which fits the image of a road leading straight to a single goal. Either way, the five aims are clear: mindfulness of this kind purifies the mind, takes one past grief, ends pain and sorrow, finds the right method, and leads to nibbāna, the end of suffering.
The four foundations of mindfulness
The Buddha then names the four. In each, the meditator dwells observing one area of experience, 'ardent, clearly aware and mindful, having put away longing and discontent for the world'. Those three qualities, effort, clear knowing and mindfulness, are the working parts of the whole practice. The four areas are:
- Body (kāyānupassanā): observing the body in the body.
- Feelings (vedanānupassanā): observing feelings as pleasant, painful or neutral.
- Mind (cittānupassanā): observing the state of the mind.
- Dhammas (dhammānupassanā): observing mental phenomena through the frameworks of the teaching.
The page on the four foundations of mindfulness explains them with everyday examples. Here we look at what the Satipatthana Sutta itself lists under each.
The exercises, one by one
The body section is the longest, with six exercises:
- Breathing: knowing a long breath as long and a short breath as short, experiencing the whole body, calming the bodily process. The image is a skilled lathe-turner who knows when he makes a long pull and when a short one.
- Postures: knowing 'I am walking', 'standing', 'sitting' or 'lying down', whatever the body's position.
- Clear awareness in activity: acting with full awareness when going out and coming back, looking ahead and aside, bending and stretching, dressing, eating, drinking, chewing and tasting, using the toilet, walking, standing, sitting, falling asleep, waking, speaking and keeping silent.
- The parts of the body: reviewing the body from the soles of the feet up and from the top of the head down as a skin-bag holding 31 parts, from head hair to urine, like a sack of mixed grains opened and sorted.
- The elements: seeing the body, in whatever posture, as earth, water, fire and air, like a butcher who has cut up a cow and sits at a crossroads with the meat in portions.
- The charnel ground: comparing one's own body with a corpse in nine stages, from a body a few days dead and bloated, through one eaten by animals and a skeleton held together by sinews, to bones bleached white, bones in heaps and bones crumbling to powder, and reflecting: 'this body too is of that nature'.
The other three foundations are shorter:
- Feelings: knowing a pleasant, painful or neutral feeling as it is, and whether it is of the flesh (worldly) or not of the flesh (spiritual): nine kinds in all.
- Mind: knowing the mind as it is, in sixteen states: with or without greed, with or without hate, with or without delusion; contracted or scattered; expansive or not; surpassable or unsurpassable; collected or not; freed or not.
- Dhammas: five frameworks of the teaching. The five hindrances (knowing whether each is present, how it arises, how it is given up and how it is kept from returning); the five aggregates of grasping and their arising and passing; the six senses with their objects and the fetter that arises dependent on both; the seven factors of awakening and how each is brought to fullness; and the four noble truths.
Counting the nine charnel-ground stages one by one, the Satipatthana Sutta gives twenty-one exercises in all. Nobody is expected to do all of them at once.
The refrain: arising and passing away
After every exercise the Satipatthana Sutta repeats the same passage. This refrain is what turns a concentration exercise into insight:
Iti ajjhattaṁ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati,
ajjhattabahiddhā vā kāye kāyānupassī viharati;
samudayadhammānupassī vā kāyasmiṁ viharati,
vayadhammānupassī vā kāyasmiṁ viharati,
samudayavayadhammānupassī vā kāyasmiṁ viharati.
Atthi kāyoti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya
anissito ca viharati, na ca kiñci loke upādiyati.So they dwell observing the body in the body internally, externally, or both internally and externally. They dwell observing the body's nature to arise, its nature to pass away, or its nature both to arise and to pass away. Or mindfulness that 'there is a body' is simply present, just enough for knowing and for mindfulness. They dwell independent, not grasping at anything in the world.
MN 10
Three movements are packed into these lines. Internally and externally: one watches one's own body and feelings, and understands that other people's are of the same kind. Arising and passing away: one sees each thing come and go, which is where the three characteristics become visible. And finally a light, unattached knowing: mindfulness rests on the bare fact 'there is a body' or 'there is feeling', without building a story of 'me' and 'mine' around it. The refrain is the same for feelings, mind and dhammas, with the words changed.
Maha Satipatthana Sutta (DN 22) and MN 10
There are two versions of this teaching in the Pali Canon. The Maha Satipatthana Sutta, the great or longer discourse, is number 22 of the Long Discourses (Dīgha Nikāya). It has the same setting among the Kurus, the same opening, and the same four foundations and exercises, word for word. The one real difference is in the last exercise, on the four noble truths. MN 10 names the truths in a single line: one truly understands 'this is suffering', 'this is its origin', 'this is its cessation', 'this is the path to its cessation'. DN 22 expands each truth into a full explanation: what birth, ageing, death, sorrow and the rest are; how craving arises and settles at each of the senses, their objects and the mental events that follow; how it ceases there; and each factor of the eightfold path defined in turn. That section is what makes it the longer text.
Both versions end with the same passage on time. Whoever develops the four foundations 'in this way' for seven years can expect one of two fruits: final knowledge in this life or, if some residue of clinging remains, non-return. Then the Buddha shortens the time, year by year and month by month, down to seven days. The words 'in this way' matter: the promise is about the whole practice described in the sutta, not about any course of a set length. The page on the vipassana retreat looks at how this passage is used.
Using the text in practice
The Satipatthana Sutta reads like a list, but it is meant as a practice manual. A few ways to use it:
- Start with one body exercise, usually the breath or the postures, and make it your home base. The other foundations come into view by themselves: a pleasant or painful feeling, a restless mind, a hindrance.
- When something else becomes stronger than the home base, name it in the sutta's own terms, such as 'painful feeling', 'mind with hate', 'doubt is present', then come back.
- Look for the refrain in your own experience: does this sensation stay, or does it arise and pass?
- Read one section of the sutta before a sitting, then practise only that. The translation below is divided so this is easy.
- Take the charnel-ground and body-parts reflections slowly, with guidance if you can. If they stir up strong fear or disgust, go back to the breath.
For a step-by-step method based on this text, see how to do vipassana. Intensive practice is not a treatment for mental illness; anyone with a history of serious mental illness should talk to a doctor and an experienced teacher first.
The sutta in translation
So I have heard. At one time the Blessed One was staying in the Kuru country, at a market town of the Kurus called Kammāsadhamma. There the Blessed One addressed the monks: 'Monks!' 'Venerable sir,' the monks replied. The Blessed One said this:
Pali
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
Tatra kho bhagavā bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
Monks, this is a path that goes to one goal only (ekāyana): the purification of beings, the overcoming of sorrow and lamentation, the ending of bodily pain and mental distress, the attainment of the right way, and the realization of Nibbāna. That path is the four foundations of mindfulness.
Pali
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
And what are the four? In this teaching, monks, a monk lives watching the body in the body, diligent, clearly knowing and mindful, having removed wanting and discontent concerning the world. He lives watching feelings in feelings, diligent, clearly knowing and mindful, having removed wanting and discontent concerning the world. He lives watching the mind in the mind, diligent, clearly knowing and mindful, having removed wanting and discontent concerning the world. He lives watching phenomena in phenomena, diligent, clearly knowing and mindful, having removed wanting and discontent concerning the world. (End of the outline.)
Pali
Katame cattāro?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Uddeso niṭṭhito.
1. Watching the body / 1.1 The section on breathing in and out — And how, monks, does a monk live watching the body in the body? In this teaching, monks, a monk goes to the forest, to the foot of a tree, or to an empty dwelling, and sits down with his legs crossed, his body set straight, and mindfulness set up right in front of him. Mindfully he breathes in; mindfully he breathes out. Breathing in long, he knows, 'I breathe in long.' Breathing out long, he knows, 'I breathe out long.' Breathing in short, he knows, 'I breathe in short.' Breathing out short, he knows, 'I breathe out short.' He trains himself: 'I will breathe in feeling the whole body.' He trains himself: 'I will breathe out feeling the whole body.' He trains himself: 'I will breathe in calming the activity of the body.' He trains himself: 'I will breathe out calming the activity of the body.' Just as a skilled lathe-worker or his apprentice, when making a long pull on the cord, knows, 'I am making a long pull,' and when making a short pull, knows, 'I am making a short pull,' so too, monks, is it with a monk: breathing in long, he knows, 'I breathe in long.' Breathing out long, he knows, 'I breathe out long.' Breathing in short, he knows, 'I breathe in short.' Breathing out short, he knows, 'I breathe out short.' He trains himself: 'I will breathe in feeling the whole body.' He trains himself: 'I will breathe out feeling the whole body.' He trains himself: 'I will breathe in calming the activity of the body.' He trains himself: 'I will breathe out calming the activity of the body.'
Pali
1. Kāyānupassanā
1.1. Kāyānupassanāānāpānapabba
Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
So satova assasati, satova passasati.
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.
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.
In this way he lives watching the body in the body internally, or he lives watching the body in the body externally, or he lives watching the body in the body both internally and externally. He lives watching the body as something that by nature arises, or he lives watching the body as something that by nature passes away, or he lives watching the body as something that by nature both arises and passes away. Or else his mindfulness is firmly present that 'there is a body', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This is how, monks, a monk lives watching the body in the body. (End of the section on breathing in and out.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Ānāpānapabbaṁ niṭṭhitaṁ.
1.2 The section on postures — Again, monks, when a monk is walking, he knows, 'I am walking.' When he is standing, he knows, 'I am standing.' When he is sitting, he knows, 'I am sitting.' When he is lying down, he knows, 'I am lying down.' Whatever position his body is in, he knows it as it is.
Pali
1.2. Kāyānupassanāiriyāpathapabba
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti.
Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
In this way he lives watching the body in the body internally, or he lives watching the body in the body externally, or he lives watching the body in the body both internally and externally. He lives watching the body as something that by nature arises, or he lives watching the body as something that by nature passes away, or he lives watching the body as something that by nature both arises and passes away. Or else his mindfulness is firmly present that 'there is a body', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching the body in the body. (End of the section on postures.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Iriyāpathapabbaṁ niṭṭhitaṁ.
1.3 The section on clear knowing — Again, monks, a monk acts with clear knowing when going forward and coming back. He acts with clear knowing when looking ahead and looking around. He acts with clear knowing when bending and stretching his limbs. He acts with clear knowing when wearing his outer robe and robes and carrying his bowl. He acts with clear knowing when eating, drinking, chewing and tasting. He acts with clear knowing when passing excrement and urine. He acts with clear knowing when walking, standing, sitting, falling asleep, waking up, speaking and keeping silent.
Pali
1.3. Kāyānupassanāsampajānapabba
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.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body. (End of the section on clear knowing.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Sampajānapabbaṁ niṭṭhitaṁ.
1.4 The section on attending to what is unattractive — Again, monks, a monk reviews this very body, up from the soles of the feet and down from the hair of the head, wrapped in skin and full of many kinds of impurity: 'In this body there are head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach contents, faeces, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, fluid of the joints, urine.' Suppose, monks, there were a bag open at both ends, full of different kinds of grain: fine rice, unhusked rice, mung beans, black beans, sesame and milled rice. A man with good eyes would open it and look them over: 'This is fine rice, this is unhusked rice, these are mung beans, these are black beans, this is sesame, this is milled rice.' In the same way, monks, a monk reviews this very body, up from the soles of the feet and down from the hair of the head, wrapped in skin and full of many kinds of impurity: 'In this body there are head hair, body hair … (and so on) … urine.'
Pali
1.4. Kāyānupassanāpaṭikūlamanasikārapabba
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
‘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.
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.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body. (End of the section on attending to what is unattractive.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
1.5 The section on attending to the elements — Again, monks, a monk reviews this very body, however it is placed and however it is positioned, in terms of elements: 'In this body there is the earth element, the water element, the fire element and the air element.' Suppose, monks, a skilled butcher or his apprentice had killed a cow and sat at a crossroads with it cut into portions. In the same way, monks, a monk reviews this very body, however it is placed and however it is positioned, in terms of elements: 'In this body there is the earth element, the water element, the fire element and the air element.'
Pali
1.5. Kāyānupassanādhātumanasikārapabba
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body. (End of the section on attending to the elements.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Dhātumanasikārapabbaṁ niṭṭhitaṁ.
1.6 The section on the nine charnel grounds — Again, monks, suppose a monk were to see a body thrown aside in a charnel ground, one day dead, or two days dead, or three days dead, swollen, blue-black and oozing pus. He then turns to his own body: 'This body too has the same nature. It will become like that. It cannot escape that.'
Pali
1.6. Kāyānupassanānavasivathikapabba
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body.
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Again, monks, suppose a monk were to see a body thrown aside in a charnel ground, being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by leopards, being eaten by jackals, being eaten by many kinds of small creatures. He then turns to his own body: 'This body too has the same nature. It will become like that. It cannot escape that.'
Pali
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.
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body.
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Again, monks, suppose a monk were to see a body thrown aside in a charnel ground: a framework of bones still with flesh and blood, bound together by sinews … (and so on) … a framework of bones without flesh, smeared with blood, bound together by sinews … (and so on) … a framework of bones without flesh or blood, bound together by sinews … (and so on) … loose bones, no longer joined, scattered in all directions: a hand bone in one place, a foot bone in another, an ankle bone in another, a shin bone in another, a thigh bone in another, a hip bone in another, a rib in another, a backbone in another, a shoulder bone in another, a neck bone in another, a jawbone in another, a tooth in another, the skull in another. He then turns to his own body: 'This body too has the same nature. It will become like that. It cannot escape that.'
Pali
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.
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
In this way he lives watching the body in the body internally … (and so on) … This too, monks, is how a monk lives watching the body in the body.
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Again, monks, suppose a monk were to see a body thrown aside in a charnel ground: bones gone white, the colour of a conch shell … (and so on) … bones piled in a heap, more than a year old … (and so on) …
Pali
Aṭṭhikāni puñjakitāni terovassikāni …pe…
Bones gone rotten and crumbled to dust. He then turns to his own body: 'This body too has the same nature. It will become like that. It cannot escape that.'
Pali
Aṭṭhikāni pūtīni cuṇṇakajātāni.
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
In this way he lives watching the body in the body internally, or he lives watching the body in the body externally, or he lives watching the body in the body both internally and externally. He lives watching the body as something that by nature arises, or he lives watching the body as something that by nature passes away, or he lives watching the body as something that by nature both arises and passes away. Or else his mindfulness is firmly present that 'there is a body', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching the body in the body. (End of the section on the nine charnel grounds.) (End of the fourteen ways of watching the body.)
Pali
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasakāyānupassanā niṭṭhitā.
2. Watching feelings — And how, monks, does a monk live watching feelings in feelings? In this teaching, monks, when a monk feels a pleasant feeling, he knows, 'I feel a pleasant feeling.' When he feels a painful feeling, he knows, 'I feel a painful feeling.' When he feels a feeling that is neither painful nor pleasant, he knows, 'I feel a feeling that is neither painful nor pleasant.' When he feels a pleasant feeling tied to worldly things (sāmisa), he knows, 'I feel a pleasant feeling tied to worldly things.' When he feels a pleasant feeling free of worldly things, he knows, 'I feel a pleasant feeling free of worldly things.' When he feels a painful feeling tied to worldly things, he knows, 'I feel a painful feeling tied to worldly things.' When he feels a painful feeling free of worldly things, he knows, 'I feel a painful feeling free of worldly things.' When he feels a feeling that is neither painful nor pleasant and tied to worldly things, he knows, 'I feel a feeling that is neither painful nor pleasant and tied to worldly things.' When he feels a feeling that is neither painful nor pleasant and free of worldly things, he knows, 'I feel a feeling that is neither painful nor pleasant and free of worldly things.'
Pali
2. Vedanānupassanā
Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
In this way he lives watching feelings in feelings internally, or he lives watching feelings in feelings externally, or he lives watching feelings in feelings both internally and externally. He lives watching feelings as things that by nature arise, or he lives watching feelings as things that by nature pass away, or he lives watching feelings as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there is feeling', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This is how, monks, a monk lives watching feelings in feelings. (End of watching feelings.)
Pali
Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati;
samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
Vedanānupassanā niṭṭhitā.
3. Watching the mind — And how, monks, does a monk live watching the mind in the mind? In this teaching, monks, a monk knows a mind with passion as 'a mind with passion.' He knows a mind without passion as 'a mind without passion.' He knows a mind with hatred as 'a mind with hatred.' He knows a mind without hatred as 'a mind without hatred.' He knows a mind with delusion as 'a mind with delusion.' He knows a mind without delusion as 'a mind without delusion.' He knows a shrunken mind as 'a shrunken mind.' He knows a scattered mind as 'a scattered mind.' He knows an expanded mind as 'an expanded mind.' He knows an unexpanded mind as 'an unexpanded mind.' He knows a mind not yet at its highest as 'a mind not yet at its highest.' He knows a mind at its highest as 'a mind at its highest.' He knows a mind in immersion as 'a mind in immersion.' He knows a mind not in immersion as 'a mind not in immersion.' He knows a freed mind as 'a freed mind.' He knows a mind not yet freed as 'a mind not yet freed.'
Pali
3. Cittānupassanā
Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati?
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.
Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
In this way he lives watching the mind in the mind internally, or he lives watching the mind in the mind externally, or he lives watching the mind in the mind both internally and externally. He lives watching the mind as something that by nature arises, or he lives watching the mind as something that by nature passes away, or he lives watching the mind as something that by nature both arises and passes away. Or else his mindfulness is firmly present that 'there is mind', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This is how, monks, a monk lives watching the mind in the mind. (End of watching the mind.)
Pali
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati;
samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Cittānupassanā niṭṭhitā.
4. Watching phenomena / 4.1 The section on the hindrances — And how, monks, does a monk live watching phenomena in phenomena? In this teaching, monks, a monk lives watching phenomena in phenomena with regard to the five hindrances (nīvaraṇa), the things that block the mind. And how, monks, does a monk live watching phenomena in phenomena with regard to the five hindrances? In this teaching, monks, when sensual desire (kāmacchanda) is present within him, a monk knows, 'Sensual desire is present within me.' When sensual desire is absent within him, he knows, 'Sensual desire is absent within me.' He knows how sensual desire that has not arisen comes to arise. He knows how sensual desire that has arisen is abandoned. And he knows how sensual desire, once abandoned, does not arise again in the future. When ill will (byāpāda) is present within him, he knows, 'Ill will is present within me.' When ill will is absent within him, he knows, 'Ill will is absent within me.' He knows how ill will that has not arisen comes to arise. He knows how ill will that has arisen is abandoned. And he knows how ill will, once abandoned, does not arise again in the future. When lethargy and drowsiness (thinamiddha) are present within him, he knows, 'Lethargy and drowsiness are present within me.' When lethargy and drowsiness are absent within him, he knows, 'Lethargy and drowsiness are absent within me.' He knows how lethargy and drowsiness that have not arisen come to arise. He knows how lethargy and drowsiness that have arisen are abandoned. And he knows how lethargy and drowsiness, once abandoned, do not arise again in the future. When restlessness and worry (uddhaccakukkucca) are present within him, he knows, 'Restlessness and worry are present within me.' When restlessness and worry are absent within him, he knows, 'Restlessness and worry are absent within me.' He knows how restlessness and worry that have not arisen come to arise. He knows how restlessness and worry that have arisen are abandoned. And he knows how restlessness and worry, once abandoned, do not arise again in the future. When doubt (vicikicchā) is present within him, he knows, 'Doubt is present within me.' When doubt is absent within him, he knows, 'Doubt is absent within me.' He knows how doubt that has not arisen comes to arise. He knows how doubt that has arisen is abandoned. And he knows how doubt, once abandoned, does not arise again in the future.
Pali
4. Dhammānupassanā
4.1. Dhammānupassanānīvaraṇapabba
Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
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.
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.
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.
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.
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.
In this way he lives watching phenomena in phenomena internally, or he lives watching phenomena in phenomena externally, or he lives watching phenomena in phenomena both internally and externally. He lives watching phenomena as things that by nature arise, or he lives watching phenomena as things that by nature pass away, or he lives watching phenomena as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there are phenomena', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This is how, monks, a monk lives watching phenomena in phenomena with regard to the five hindrances. (End of the section on the hindrances.)
Pali
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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Nīvaraṇapabbaṁ niṭṭhitaṁ.
4.2 The section on the aggregates — Again, monks, a monk lives watching phenomena in phenomena with regard to the five aggregates of clinging. And how, monks, does a monk live watching phenomena in phenomena with regard to the five aggregates of clinging? In this teaching, monks, a monk considers: 'This is form, this is how form arises, this is how form comes to an end. This is feeling, this is how feeling arises, this is how feeling comes to an end. This is perception, this is how perception arises, this is how perception comes to an end. These are formations, this is how formations arise, this is how formations come to an end. This is consciousness, this is how consciousness arises, this is how consciousness comes to an end.'
Pali
4.2. Dhammānupassanākhandhapabba
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?
Idha, bhikkhave, bhikkhu:
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
In this way he lives watching phenomena in phenomena internally, or he lives watching phenomena in phenomena externally, or he lives watching phenomena in phenomena both internally and externally. He lives watching phenomena as things that by nature arise, or he lives watching phenomena as things that by nature pass away, or he lives watching phenomena as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there are phenomena', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching phenomena in phenomena with regard to the five aggregates of clinging. (End of the section on the aggregates.)
Pali
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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Khandhapabbaṁ niṭṭhitaṁ.
4.3 The section on the sense bases — Again, monks, a monk lives watching phenomena in phenomena with regard to the six internal and external sense bases. And how, monks, does a monk live watching phenomena in phenomena with regard to the six internal and external sense bases? In this teaching, monks, a monk knows the eye, he knows sights, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future. He knows the ear, he knows sounds, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future. He knows the nose, he knows smells, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future. He knows the tongue, he knows tastes, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future. He knows the body, he knows touches, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future. He knows the mind, he knows mental phenomena, and he knows the fetter that arises dependent on both. He knows how a fetter that has not arisen comes to arise. He knows how a fetter that has arisen is abandoned. And he knows how a fetter, once abandoned, does not arise again in the future.
Pali
4.3. Dhammānupassanāāyatanapabba
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
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.
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.
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.
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.
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.
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.
In this way he lives watching phenomena in phenomena internally, or he lives watching phenomena in phenomena externally, or he lives watching phenomena in phenomena both internally and externally. He lives watching phenomena as things that by nature arise, or he lives watching phenomena as things that by nature pass away, or he lives watching phenomena as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there are phenomena', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching phenomena in phenomena with regard to the six internal and external sense bases. (End of the section on the sense bases.)
Pali
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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Āyatanapabbaṁ niṭṭhitaṁ.
4.4 The section on the factors of enlightenment — Again, monks, a monk lives watching phenomena in phenomena with regard to the seven factors of enlightenment (bojjhaṅga). And how, monks, does a monk live watching phenomena in phenomena with regard to the seven factors of enlightenment? In this teaching, monks, when the enlightenment factor of mindfulness (sati) is present within him, a monk knows, 'The enlightenment factor of mindfulness is present within me.' When the enlightenment factor of mindfulness is absent within him, he knows, 'The enlightenment factor of mindfulness is absent within me.' He knows how the enlightenment factor of mindfulness that has not arisen comes to arise. And he knows how the enlightenment factor of mindfulness that has arisen is developed to its fulfilment. When the enlightenment factor of investigation of phenomena (dhammavicaya) is present within him, he knows, 'The enlightenment factor of investigation of phenomena is present within me.' When the enlightenment factor of investigation of phenomena is absent within him, he knows, 'The enlightenment factor of investigation of phenomena is absent within me.' He knows how the enlightenment factor of investigation of phenomena that has not arisen comes to arise. And he knows how the enlightenment factor of investigation of phenomena that has arisen is developed to its fulfilment. When the enlightenment factor of effort (vīriya) is present within him, he knows, 'The enlightenment factor of effort is present within me.' When the enlightenment factor of effort is absent within him, he knows, 'The enlightenment factor of effort is absent within me.' He knows how the enlightenment factor of effort that has not arisen comes to arise. And he knows how the enlightenment factor of effort that has arisen is developed to its fulfilment. When the enlightenment factor of joy (pīti) is present within him, he knows, 'The enlightenment factor of joy is present within me.' When the enlightenment factor of joy is absent within him, he knows, 'The enlightenment factor of joy is absent within me.' He knows how the enlightenment factor of joy that has not arisen comes to arise. And he knows how the enlightenment factor of joy that has arisen is developed to its fulfilment. When the enlightenment factor of calm (passaddhi) is present within him, he knows, 'The enlightenment factor of calm is present within me.' When the enlightenment factor of calm is absent within him, he knows, 'The enlightenment factor of calm is absent within me.' He knows how the enlightenment factor of calm that has not arisen comes to arise. And he knows how the enlightenment factor of calm that has arisen is developed to its fulfilment. When the enlightenment factor of immersion (samādhi) is present within him, he knows, 'The enlightenment factor of immersion is present within me.' When the enlightenment factor of immersion is absent within him, he knows, 'The enlightenment factor of immersion is absent within me.' He knows how the enlightenment factor of immersion that has not arisen comes to arise. And he knows how the enlightenment factor of immersion that has arisen is developed to its fulfilment. When the enlightenment factor of equanimity (upekkhā) is present within him, he knows, 'The enlightenment factor of equanimity is present within me.' When the enlightenment factor of equanimity is absent within him, he knows, 'The enlightenment factor of equanimity is absent within me.' He knows how the enlightenment factor of equanimity that has not arisen comes to arise. And he knows how the enlightenment factor of equanimity that has arisen is developed to its fulfilment.
Pali
4.4. Dhammānupassanābojjhaṅgapabba
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
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.
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.
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.
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.
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.
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.
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.
In this way he lives watching phenomena in phenomena internally, or he lives watching phenomena in phenomena externally, or he lives watching phenomena in phenomena both internally and externally. He lives watching phenomena as things that by nature arise, or he lives watching phenomena as things that by nature pass away, or he lives watching phenomena as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there are phenomena', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching phenomena in phenomena with regard to the seven factors of enlightenment. (End of the section on the factors of enlightenment.)
Pali
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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Bojjhaṅgapabbaṁ niṭṭhitaṁ.
4.5 The section on the noble truths — Again, monks, a monk lives watching phenomena in phenomena with regard to the four noble truths. And how, monks, does a monk live watching phenomena in phenomena with regard to the four noble truths? In this teaching, monks, a monk knows as it really is: 'This is suffering.' He knows as it really is: 'This is the cause of suffering.' He knows as it really is: 'This is the ending of suffering.' He knows as it really is: 'This is the path of practice that leads to the ending of suffering.'
Pali
4.5. Dhammānupassanāsaccapabba
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
In this way he lives watching phenomena in phenomena internally, or he lives watching phenomena in phenomena externally, or he lives watching phenomena in phenomena both internally and externally. He lives watching phenomena as things that by nature arise, or he lives watching phenomena as things that by nature pass away, or he lives watching phenomena as things that by nature both arise and pass away. Or else his mindfulness is firmly present that 'there are phenomena', only so far as it serves knowing and recollecting. He lives without leaning on anything, and he grasps at nothing in the world. This too, monks, is how a monk lives watching phenomena in phenomena with regard to the four noble truths. (End of the section on the noble truths.) (End of watching phenomena.)
Pali
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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.
Monks, whoever develops these four foundations of mindfulness in this way for seven years can expect one of two results: complete realization (arahantship) in this very life, or, if some fuel for clinging still remains, the state of a non-returner. It need not be seven years, monks. Whoever develops these four foundations of mindfulness in this way for six years … (and so on) … five years … four years … three years … two years … one year … It need not be one year, monks. Whoever develops these four foundations of mindfulness in this way for seven months can expect one of two results: complete realization (arahantship) in this very life, or, if some fuel for clinging still remains, the state of a non-returner. It need not be seven months, monks. Whoever develops these four foundations of mindfulness in this way for six months … (and so on) … five months … four months … three months … two months … one month … half a month … It need not be half a month, monks. Whoever develops these four foundations of mindfulness in this way for seven days can expect one of two results: complete realization (arahantship) in this very life, or, if some fuel for clinging still remains, the state of a non-returner.
Pali
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta vassāni.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…
pañca vassāni …
cattāri vassāni …
tīṇi vassāni …
dve vassāni …
ekaṁ vassaṁ …
tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
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.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…
pañca māsāni …
cattāri māsāni …
tīṇi māsāni …
dve māsāni …
ekaṁ māsaṁ …
aḍḍhamāsaṁ …
tiṭṭhatu, bhikkhave, aḍḍhamāso.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.
'Monks, this is a path that goes to one goal only (ekāyana): the purification of beings, the overcoming of sorrow and lamentation, the ending of bodily pain and mental distress, the attainment of the right way, and the realization of Nibbāna. That path is the four foundations of mindfulness.' That is what was said, and this is the reason it was said. That is what the Blessed One said. Pleased, the monks delighted in the Blessed One's words.
Pali
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti.
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Machine translation from: Satipaṭṭhāna Sutta (MN 10)
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