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Dīgha Nikāya 22 Long Discourses 22
Mahāsatipaṭṭhānasutta The Longer Discourse on Mindfulness Meditation
Evaṁ me sutaṁ—So I have heard. This discourse is copied from MN 10. The section on the four noble truths has been expanded with material mostly drawn from MN 141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas (see SN 47.18 and note). | While mindfulness is always useful (SN 46.53:15.4), the “establishment of mindfulness” (satipaṭṭhāna) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”.
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Mendicants!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this:
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. “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 discover the system, and to realize extinguishment. The phrase ekāyano maggo (“path to convergence”) is given multiple meanings in commentaries and ancient Chinese translations. Outside of satipaṭṭhāna, it is used in only one context in Pali, where it means to “come together with” (MN 12:37.5). At SN 47.18:3.4 the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. Yajñavalkya—in a core passage full of details shared with the suttas—uses it for a place where things unite or converge (Bṛhadāraṇyaka Upaniṣad 2.4.11; in the same sense also at Chāndogya Upaniṣad 7.5.2; Mahābhārata 14.19.1–2). Thus satipaṭṭhāna leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to samādhi, the eighth factor (SN 45.1:3.9; see also MN 44:12.3). Ekāyana is also a name for a certain Sanskrit scripture (in a list of texts at Chāndogya Upaniṣad 7.1.2, 7.1.4, 7.2.1, 7.7.1; Puruṣottamasaṁhitā 1.10; Praśnasaṁhitā 2.38). Now, the latter text discusses the ekāyana as nivṛtti, “renunciation”, which is, in fact, introduced to the Vedic system by Yajñavalkya in the above-cited passage. Thus as a scripture it probably originally referred to that very passage exemplifying the Upaniṣadic teachings, which are otherwise omitted from the Chāndogya list.
Katame cattāro? What four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. The idiom kāye kāyānupassī, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | “Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context. | “Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. “Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”.
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. “Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. “Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations.
Uddeso niṭṭhito.
1. Kāyānupassanā 1. Observing the Body
1.1. Kāyānupassanāānāpānapabba 1.1. Mindfulness of Breathing
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? And how does a mendicant meditate observing an aspect of the body?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 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 brings mindfulness to the present. The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN 2:67.3.
So satova assasati, satova passasati. Just mindful, they breathe in. Mindful, they breathe out. The most fundamental meditation instruction in Buddhism. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation. When starting out, the breath is somewhat rough and coarse.
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ Over time, the breath becomes more subtle and soft.
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ Contextually the idiom “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body.
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ The “physical process” (kāyasaṅkhāraṁ) is the breath (SN 41.6:1.8).
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; It’s like a deft lathe-turner or lathe-turner’s apprentice. When drawing a long pull they know: ‘I’m drawing a long pull,’ and when drawing a short pull they know: ‘I’m drawing a short pull.’
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.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. “Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. This is the vipassanā (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (-dhamma) to impermanence. The meaning of this passage is explained at SN 47.42. Apart from these passages, vipassanā in satipaṭṭhāna pertains specially to the observation of principles.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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. Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at SN 52.6 and SN 52.11–24. An arahant is “independent” of any attachment (eg. MN 143), but satipaṭṭhāna is also taught to give up dependency on views of the past and future (DN 29:40.1).
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That’s how a mendicant meditates by observing an aspect of the body.
Ānāpānapabbaṁ niṭṭhitaṁ.
1.2. Kāyānupassanāiriyāpathapabba 1.2. The Postures
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, 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.’ In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (MN 119). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully.
yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Whatever posture their body is in, they know it.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing, with respect to the body, the liability to originate, to vanish, and to originate and vanish.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Iriyāpathapabbaṁ niṭṭhitaṁ.
1.3. Kāyānupassanāsampajānapabba 1.3. Situational Awareness
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. 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. “Situational awareness” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet.
Iti ajjhattaṁ vā …pe… And so they meditate observing an aspect of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Sampajānapabbaṁ niṭṭhitaṁ.
1.4. Kāyānupassanāpaṭikūlamanasikārapabba 1.4. Focusing on the Repulsive
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 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. This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, rather than another’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move toward a healthy sense of acceptance and neutrality toward our body.
‘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. ‘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.’ Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (matthaluṅga).
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. 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 a person with clear eyes 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.’ The “bag with openings at both ends” is the body. Not all the varieties of grains and beans can be positively identified.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
Iti ajjhattaṁ vā …pe… And so they meditate observing an aspect of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
1.5. Kāyānupassanādhātumanasikārapabba 1.5. Focusing on the Elements
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as MN 28 and MN 140. This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still.
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the fire element, and the air element.’ The “elements” are the four states of matter as represented by their primary material example and their dominant property: earth as a solid with the property of resisting or upholding; water as a liquid with the property of binding; air as a gas with the property of movement; and fire (“heat” or “energy”) as plasma with the property of transformation.
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; 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 chops. This gruesome image shows that butchery of cows was a normal feature of ancient Indian life.
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so they meditate observing an aspect of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Dhātumanasikārapabbaṁ niṭṭhitaṁ.
1.6. Kāyānupassanānavasivathikapabba 1.6. The Charnel Ground Contemplations
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. 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. Cremation was expensive and not available to everyone. Bodies might be left in the charnel ground for a variety of reasons, such as local customs, lack of funds, or in cases of inauspicious death such as murder or execution. This is still seen in some places today, and monastics occasionally take the opportunity to practice meditation beside a corpse. However the wording of the Pali sounds like an imaginative exercise.
So imameva kāyaṁ upasaṁharati: They’d compare it with their own body: The observed corpse is not gendered. The purpose is not to become repulsed by an objectified other, but to understand the mortality of one’s own body.
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Iti ajjhattaṁ vā …pe… And so they meditate observing an aspect of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
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. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures.
So imameva kāyaṁ upasaṁharati: They’d compare it with their own body:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Iti ajjhattaṁ vā …pe… And so they meditate observing an aspect of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… A skeleton without flesh but smeared with blood, and held together by sinews …
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… A skeleton rid of flesh and blood, held together by sinews …
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. Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
Iti ajjhattaṁ vā …pe…
viharati.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… White bones, the color of shells …
Aṭṭhikāni puñjakitāni terovassikāni …pe… Decrepit bones, heaped in a pile …
Aṭṭhikāni pūtīni cuṇṇakajātāni. Bones rotted and crumbled to powder. It takes decades for bones to rot to powder, again suggesting it is an imaginative contemplation.
So imameva kāyaṁ upasaṁharati: They’d compare it with their own body:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body.
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasa kāyānupassanā niṭṭhitā.
2. Vedanānupassanā 2. Observing the Feelings
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? And how does a mendicant meditate observing an aspect of feelings? Literally “a feeling among the feelings”; the practice shows that the meditator contemplates specific feelings as they occur.
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ Pali employs direct quotes to indicate reflexive awareness: you feel the feeling and you know that you feel the feeling. It does not mean that you have to literally say “I feel a pleasant feeling”, although some adopt that as a meditation method.
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling, they know: ‘I feel a painful feeling.’
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’ Feelings “of the flesh” (sāmisa) are associated with the body and sensual desires (SN 36.31:4.1).
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’ Feelings “not of the flesh” (nirāmisa) are associated with renunciation and especially with the jhānas and liberation (SN 36.31:5.1).
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’ This would include the feelings of loss, doubt, and dejection that can occur during the spiritual path (see MN 44:28.6).
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ The feeling of the fourth jhāna and higher liberations (SN 36.31:8.2).
Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. And so they meditate observing an aspect of feelings internally, externally, and both internally and externally.
Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. With respect to feelings, they meditate observing the liability to originate, to vanish, and to originate and vanish.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. That’s how a mendicant meditates by observing an aspect of feelings.
Vedanānupassanā niṭṭhitā.
3. Cittānupassanā 3. Observing the Mind
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? And how does a mendicant meditate observing an aspect of the mind?
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. It’s when a mendicant understands mind with greed as ‘mind with greed,’ In Buddhist theory, awareness of the presence or absence of qualities such as greed is explained on three levels. There is the simple happenstance of whether greed is present at that time or not. Then there is the mind freed of greed through the power of absorption. Finally there is the liberation from greed which comes with full awakening.
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. and mind without greed as ‘mind without greed.’
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. They understand mind with hate as ‘mind with hate,’
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. and mind without hate as ‘mind without hate.’
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. They understand mind with delusion as ‘mind with delusion,’
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. and mind without delusion as ‘mind without delusion.’
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. They know constricted mind as ‘constricted mind,’ The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire (SN 51.20:18.1).
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. and scattered mind as ‘scattered mind.’
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. They know expansive mind as ‘expansive mind,’ The following terms “expansive” (mahaggata), “supreme” (anuttara), “immersed” (samāhita), and “freed” (vimutta) all refer to states of absorption and/or awakening.
Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. and unexpansive mind as ‘unexpansive mind.’
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. They know mind that is not supreme as ‘mind that is not supreme,’
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. and mind that is supreme as ‘mind that is supreme.’
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. They know mind immersed in samādhi as ‘mind immersed in samādhi,’
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. and mind not immersed in samādhi as ‘mind not immersed in samādhi.’
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. They know freed mind as ‘freed mind,’
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. and unfreed mind as ‘unfreed mind.’
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. And so they meditate observing an aspect of the mind internally, externally, and both internally and externally.
Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. With respect to the mind, they meditate observing the liability to originate, to vanish, and to originate and vanish.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. That’s how a mendicant meditates by observing an aspect of the mind.
Cittānupassanā niṭṭhitā.
4. Dhammānupassanā 4. Observing Principles
4.1. Dhammānupassanānīvaraṇapabba 4.1. The Hindrances
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? And how does a mendicant meditate observing an aspect of principles?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section (Vb 7). This, together with a range of other evidence, suggests that this was the original content of the observation of principles.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?
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. 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. Here causality is introduced. In the contemplation of mind, the meditator was aware of the presence or absence of desire in the mind. Now they look deeper, investigating the cause of desire and understanding how to be free of it forever. This contemplation of the “principles” of cause and effect is the distinctive feature of this section.
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 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 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 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. The Buddhist schools debated whether this included physical tiredness or not. The Theravada argued that it was purely a mental laziness, as even the Buddha got sleepy.
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 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 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. 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.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
Nīvaraṇapabbaṁ niṭṭhitaṁ.
4.2. Dhammānupassanākhandhapabba 4.2. The Aggregates
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
Kathañca pana, 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?
Idha, bhikkhave, bhikkhu: It’s when a mendicant contemplates:
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; ‘Such is form, such is the origin of form, such is the disappearance of form. “Form” (rūpa) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is feeling, such is the origin of feeling, such is the disappearance of feeling.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; Such is perception, such is the origin of perception, such is the disappearance of perception. “Perception” (saññā) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, Such are choices, such is the origin of choices, such is the disappearance of choices. In the five aggregates, saṅkhārā is a synonym for “volition” (cetanā). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”.
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’
iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally …
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. That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
Khandhapabbaṁ niṭṭhitaṁ.
4.3. Dhammānupassanāāyatanapabba 4.3. The Sense Fields
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Furthermore, a mendicant meditates by 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? And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?
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. 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. At SN 35.232:3.2 the “fetter that arises dependent on both” is identified as “desire and lust” (chandarāga).
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 ear, sounds, 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 nose, smells, 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 tongue, tastes, 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 body, touches, and the fetter …
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. They understand the mind, ideas, 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.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally …
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. That’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.
Āyatanapabbaṁ niṭṭhitaṁ.
4.4. Dhammānupassanābojjhaṅgapabba 4.4. The Awakening Factors
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. These seven factors that lead to awakening (bojjhaṅgā, SN 46.5) are commonly presented in opposition to the five hindrances (eg. SN 46.2, SN 46.23, SN 46.55).
Kathañca pana, 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?
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. 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 fully developed. “Mindfulness” includes the recollection of the teachings (SN 46.3:1.8) as well as mindfulness meditation.
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. When they have the awakening factor of investigation of principles … Likewise, this includes the inquiry into dhammas as “teachings” as well as “phenomena” or “principles”.
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. energy …
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. rapture …
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. tranquility …
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. immersion …
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. 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 fully developed.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.
Bojjhaṅgapabbaṁ niṭṭhitaṁ.
4.5. Dhammānupassanāsaccapabba 4.5. The Truths
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Due to their development of the two wings of samatha and vipassanā meditation as described in this sutta, practiced in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry.
Kathañca pana, 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?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. 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.’
Paṭhamabhāṇavāro niṭṭhito. The first recitation section is complete.
4.5.1. Dukkhasaccaniddesa 4.5.1. The Truth of Suffering
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? And what is the noble truth of suffering? The sutta now proceeds in analytical fashion, digging deeper into the details of the four noble truths. The fundamental definitions were taught in the Buddha’s first sermon (SN 56.11:4.1).
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Katamā ca, bhikkhave, jāti? And what is rebirth?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. As at DN 15.4.3, jāti is invariably defined as the rebirth of beings, not as simple arising. The same applies to old age and death.
ayaṁ vuccati, bhikkhave, jāti. This is called rebirth.
Katamā ca, bhikkhave, jarā? And what is old age?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṁ vuccati, bhikkhave, jarā. This is called old age.
Katamañca, bhikkhave, maraṇaṁ? And what is death?
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.
idaṁ vuccati, bhikkhave, maraṇaṁ. This is called death.
Katamo ca, bhikkhave, soko? And what is sorrow?
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. In this and following definitions we mainly find mere verbal variations of the basic term.
ayaṁ vuccati, bhikkhave, soko. This is called sorrow.
Katamo ca, bhikkhave, paridevo? And what is lamentation?
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.
ayaṁ vuccati, bhikkhave, paridevo. This is called lamentation.
Katamañca, bhikkhave, dukkhaṁ? And what is pain?
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. Dukkha (“pain”, “suffering”) is here restricted to physical pain. Elsewhere it may be any kind of painful feeling, while in the four noble truths it is suffering of any sort, including subtle forms of existential suffering.
idaṁ vuccati, bhikkhave, dukkhaṁ. This is called pain.
Katamañca, bhikkhave, domanassaṁ? And what is sadness? Domanassa normally means “sadness”, but sometimes it contrasts with desire, in which case it is a form of aversion.
Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.
idaṁ vuccati, bhikkhave, domanassaṁ. This is called sadness.
Katamo ca, bhikkhave, upāyāso? And what is distress?
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.
ayaṁ vuccati, bhikkhave, upāyāso. This is called distress.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? And what is meant by ‘being coupled with the disliked is suffering’?
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo, There are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them:
ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho. this is what is meant by ‘being coupled with the disliked is suffering’.
Katamo ca, bhikkhave, piyehi vippayogo dukkho? And what is meant by ‘separation from the liked is suffering’?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo, There are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them: Piya often refers to those who are dear and beloved, but as shown here it can also mean simply anything that is liked.
ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho. this is what is meant by ‘separation from the liked is suffering’.
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? And what is meant by ‘not getting what you wish for is suffering’?
Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: In sentient beings who are liable to be reborn, such a wish arises:
‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ This is an example of “painful feeling not of the flesh”. The Buddha is here denying the efficacy of prayer, invocation, or magic spells.
Na kho panetaṁ icchāya pattabbaṁ, But you can’t get that by wishing.
idampi yampicchaṁ na labhati tampi dukkhaṁ. This is what is meant by ‘not getting what you wish for is suffering’.
Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: In sentient beings who are liable to grow old …
‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. fall ill …
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti. die …
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti. experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’
Na kho panetaṁ icchāya pattabbaṁ, But you can’t get that by wishing.
idampi yampicchaṁ na labhati tampi dukkhaṁ. This is what is meant by ‘not getting what you wish for is suffering’.
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? And what is meant by ‘in brief, the five grasping aggregates are suffering’?
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. This is called the noble truth of suffering.
4.5.2. Samudayasaccaniddesa 4.5.2. The Origin of Suffering
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? And what is the noble truth of the origin of suffering?
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā. craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? But where does that craving arise and where does it settle?
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
Kiñca loke piyarūpaṁ sātarūpaṁ? And what in the world seems nice and pleasant?
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The following list of properties that relate to the senses gradually moves from the more basic to the more sophisticated.
Sotaṁ loke …pe… The ear …
ghānaṁ loke … nose …
jivhā loke … tongue …
kāyo loke … body …
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpā loke … Sights …
saddā loke … sounds …
gandhā loke … smells …
rasā loke … tastes …
phoṭṭhabbā loke … touches …
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
Cakkhuviññāṇaṁ loke … Eye consciousness … “Eye consciousness” is aware only of “light”; it sees colors but does not interpret them.
sotaviññāṇaṁ loke … ear consciousness …
ghānaviññāṇaṁ loke … nose consciousness …
jivhāviññāṇaṁ loke … tongue consciousness …
kāyaviññāṇaṁ loke … body consciousness …
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
Cakkhusamphasso loke … Eye contact … “Contact” or “stimulus” happens when the sense base, the sense object, and the sense consciousness all occur together.
sotasamphasso loke … ear contact …
ghānasamphasso loke … nose contact …
jivhāsamphasso loke … tongue contact …
kāyasamphasso loke … body contact …
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Cakkhusamphassajā vedanā loke … Feeling born of eye contact …
sotasamphassajā vedanā loke … feeling born of ear contact …
ghānasamphassajā vedanā loke … feeling born of nose contact …
jivhāsamphassajā vedanā loke … feeling born of tongue contact …
kāyasamphassajā vedanā loke … feeling born of body contact …
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpasaññā loke … Perception of sights … “Perception” interprets the “light” that is seen, organizing it in meaningful wholes. For example, the eye sees the color white, while perception recognizes that it is “white”, and further, that that white color is in fact a “wall”.
saddasaññā loke … perception of sounds …
gandhasaññā loke … perception of smells …
rasasaññā loke … perception of tastes …
phoṭṭhabbasaññā loke … perception of touches …
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpasañcetanā loke … Intention regarding sights … To continue the example, once the light has been interpreted by perception as a “wall”, we then make the choice to walk around it rather than through it. Choices therefore depend on perceptions.
saddasañcetanā loke … intention regarding sounds …
gandhasañcetanā loke … intention regarding smells …
rasasañcetanā loke … intention regarding tastes …
phoṭṭhabbasañcetanā loke … intention regarding touches …
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpataṇhā loke … Craving for sights …
saddataṇhā loke … craving for sounds …
gandhataṇhā loke … craving for smells …
rasataṇhā loke … craving for tastes …
phoṭṭhabbataṇhā loke … craving for touches …
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpavitakko loke … Thoughts about sights … “Thought” is vitakka.
saddavitakko loke … thoughts about sounds …
gandhavitakko loke … thoughts about smells …
rasavitakko loke … thoughts about tastes …
phoṭṭhabbavitakko loke … thoughts about touches …
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
Rūpavicāro loke … Considerations regarding sights … “Consideration” is vicāra, a more sustained exercise of thought.
saddavicāro loke … considerations regarding sounds …
gandhavicāro loke … considerations regarding smells …
rasavicāro loke … considerations regarding tastes …
phoṭṭhabbavicāro loke … considerations regarding touches …
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. considerations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. This is called the noble truth of the origin of suffering.
4.5.3. Nirodhasaccaniddesa 4.5.3. The Cessation of Suffering
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? And what is the noble truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
Kiñca loke piyarūpaṁ sātarūpaṁ? And what in the world seems nice and pleasant?
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …
Sotaṁ loke …pe…
ghānaṁ loke …
jivhā loke …
kāyo loke …
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpā loke …
saddā loke …
gandhā loke …
rasā loke …
phoṭṭhabbā loke …
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhuviññāṇaṁ loke …
sotaviññāṇaṁ loke …
ghānaviññāṇaṁ loke …
jivhāviññāṇaṁ loke …
kāyaviññāṇaṁ loke …
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphasso loke …
sotasamphasso loke …
ghānasamphasso loke …
jivhāsamphasso loke …
kāyasamphasso loke …
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphassajā vedanā loke …
sotasamphassajā vedanā loke …
ghānasamphassajā vedanā loke …
jivhāsamphassajā vedanā loke …
kāyasamphassajā vedanā loke …
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasaññā loke …
saddasaññā loke …
gandhasaññā loke …
rasasaññā loke …
phoṭṭhabbasaññā loke …
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasañcetanā loke …
saddasañcetanā loke …
gandhasañcetanā loke …
rasasañcetanā loke …
phoṭṭhabbasañcetanā loke …
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpataṇhā loke …
saddataṇhā loke …
gandhataṇhā loke …
rasataṇhā loke …
phoṭṭhabbataṇhā loke …
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavitakko loke …
saddavitakko loke …
gandhavitakko loke …
rasavitakko loke …
phoṭṭhabbavitakko loke …
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavicāro loke …
saddavicāro loke …
gandhavicāro loke …
rasavicāro loke …
phoṭṭhabbavicāro loke …
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Considerations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases.
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. This is called the noble truth of the cessation of suffering.
4.5.4. Maggasaccaniddesa 4.5.4. The Path
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? And what is the noble truth of the practice that leads to the cessation of suffering? From here we have the standard definitions of the items of the noble eightfold path (SN 45.8:3.2, MN 141:24.1).
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Mindfulness is not a path in and of itself, but rather is the seventh factor of the eightfold path.
Katamā ca, bhikkhave, sammādiṭṭhi? And what is right view? “View” (diṭṭhi, Sanskrit dṛṣṭi) is “seeing” and hence a term for “understanding” (Aitareya Upaniṣad 3.2). In Buddhism, it means a particular way of seeing or perspective, a theory or view through which one makes sense of the world. By itself it is neutral, although “views” in plural sometimes stands for the thicket of wrong views.
Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. The fourth noble truth is the path, while the first path factor is the noble truths. These two teachings are different perspectives on the same dhamma. | Ignorance is described in the opposite way (MN 9:64.1–66.7, SN 12.2:14.2).
Ayaṁ vuccati, bhikkhave, sammādiṭṭhi. This is called right view.
Katamo ca, bhikkhave, sammāsaṅkappo? And what is right purpose? Saṅkappa is normally a synonym of vitakka in the suttas, hence it may be rendered “thought” (SN 14.8:3.3, MN 60:24.2). It is, however, not just verbalized thought, but the direction in which one applies the mind, hence “intention” (MN 41:14.3), “resolve”, or “purpose”. It has a directionality to it: in Rig Veda 10.164.5 it is the “evil intent” wished upon those who we hate, whereas in Atharva Veda 3.25.2 it is a quality of the arrow of love. For this reason, I usually render it as “purpose”. This factor is the emotional counterpart of right view, ensuring that the path is motivated by love and compassion.
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. Purposes of renunciation, good will, and harmlessness. Abyāpāda is “non-ill-will” or simply “good will”.
Ayaṁ vuccati, bhikkhave, sammāsaṅkappo. This is called right purpose.
Katamā ca, bhikkhave, sammāvācā? And what is right speech? The factors of speech and action are defined in detail under the gradual training at MN 27:13.4, and under the ten pathways of skillful deeds at MN 41:12.4.
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Refraining from lying, backbiting, harsh speech, and talking nonsense.
Ayaṁ vuccati, bhikkhave, sammāvācā. This is called right speech.
Katamo ca, bhikkhave, sammākammanto? And what is right action?
Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Refraining from killing living creatures, stealing, and sexual misconduct. The first three of the five precepts. | “Sexual misconduct” is the betrayal of trust or otherwise causing harm in a sexual relationship.
Ayaṁ vuccati, bhikkhave, sammākammanto. This is called right action.
Katamo ca, bhikkhave, sammāājīvo? And what is right livelihood?
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. Wrong livelihood is defined at MN 117:29.2 and AN 5.177:1.3, and in detail for renunciates at DN 2:56.1.
Ayaṁ vuccati, bhikkhave, sammāājīvo. This is called right livelihood.
Katamo ca, bhikkhave, sammāvāyāmo? And what is right effort? Expanded to a full saṁyutta at SN 49.
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Ayaṁ vuccati, bhikkhave, sammāvāyāmo. This is called right effort.
Katamā ca, bhikkhave, sammāsati? And what is right mindfulness? Detailed especially in SN 47 and MN 10.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Ayaṁ vuccati, bhikkhave, sammāsati. This is called right mindfulness.
Katamo ca, bhikkhave, sammāsamādhi? And what is right immersion? “Immersion” (samādhi) is treated in SN 53 and throughout the Suttas, eg. SN 12.23:2.15, MN 44:12.2 and notes. The primary sense is the mind “collected” or “immersed” inside itself, with a secondary connotation of radiant illumination. | Before the Buddha, we find samādhi and related terms in the sense of gathering kindling for the fire. The past participle samāhita occurs in the sense “collected, contained”, as the essence of waters are “contained” in the Sun (Śatapatha Brāhmaṇa 5.1.2.7). Certain Upaniṣadic usages presage the Buddhist sense, though expressed in a mystical form designed to be as obscure as possible. A realized sage, being “collected”, sees only the self in the self and is free from evil, having become one with Divinity (Bṛhadāraṇyaka Upaniṣad 4.4.24). For such a one, the whole world is “contained” in the space within the heart—earth and sky, fire and wind, sun and moon, all beings and all desires (Chāndogya Upaniṣad 8.1.3–5). The hidden Self, finer than the finest, larger than the largest, may only be discerned by one who is peaceful and “collected” (Kaṭha Upaniṣad 2.24).
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified.
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent.
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Ayaṁ vuccati, bhikkhave, sammāsamādhi. This is called right immersion.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. This is called the noble truth of the practice that leads to the cessation of suffering.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 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.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: The emphasis is on “develop in this way” (evaṁ bhāveyya), that is, with the full practice including deep absorption as the culmination of the path as a whole.
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. enlightenment in this very life, or if there’s residue left behind, non-return.
Tiṭṭhantu, bhikkhave, sattavassāni. Let alone seven years, A similar promise of results in at most seven years is found at DN 25:22.9, MN 10:46.3, and MN 85:59.3; and at most ten years at AN 10.46:7.3.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… anyone who develops these four kinds of mindfulness meditation in this way for six years …
pañca vassāni … five years …
cattāri vassāni … four years …
tīṇi vassāni … three years …
dve vassāni … two years …
ekaṁ vassaṁ … one year …
tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ seven months …
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… six months …
pañca māsāni … five months …
cattāri māsāni … four months …
tīṇi māsāni … three months …
dve māsāni … two months …
ekaṁ māsaṁ … one month …
aḍḍhamāsaṁ … a fortnight …
tiṭṭhatu, bhikkhave, aḍḍhamāso. Let alone a fortnight,
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti. enlightenment in this very life, or if there’s residue left behind, non-return.
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. ‘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 discover the system, and to realize extinguishment.’
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. That’s what I said, and this is why I said it.”
Idamavoca bhagavā. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said.
Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.