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Majjhima Nikāya 10 Middle Discourses 10
Satipaṭṭhānasutta Mindfulness Meditation
Evaṁ me sutaṁ—Thus I heard:So I have heard. This discourse is copied at DN 22, where 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 notes). | 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” or simply “meditation”.
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. On one occasion the Blessed One was living in the Kuru country. There is town of theirs called Kammāssadamma,For the construction of the sentence ‘Kammāssa dammam nāma kūrūnam nigamo’ cf. M.ii, 119: ‘atthi Mahārāja, Medalumpam nāma sakyānam 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: and there he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. ‘Bhikkhus, this path, namely the four foundations of mindfulness, is a path that goes in one way only: to the purification of beings, to the surmounting of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true way, to the realization of Nibbāna.para. 2. ekāyana—goes in one way only: Cf. Sutta 12, para. 37 and KhpA. 15.“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 are the four?What four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Here a bhikkhu abides contemplating a body as a body fully aware and mindful, having put away covetousness and grief for the world.‘Body as a body’: this means not confusing, during meditation, body with feeling, mind, etc. The body is contemplated just as body, feelings just as feelings, etc. | para. 3. loka—world=this body and its world.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 “one who 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; He abides contemplating feelings as feelings, ardent, fully aware and mindful, having put away covetousness and grief for the world.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; He abides contemplating mind as mind, ardent, fully aware and mindful, having put away covetousness and grief for the world.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. He abides contemplating dhammas as dhammas, ardent, fully aware and mindful, having put away covetousness and grief for the world.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 CONTEMPLATION OF THE BODY1. Observing the Body
1.1. Kāyānupassanāānāpānapabba (I. Mindfulness of Breathing)1.1. Mindfulness of Breathing
Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? ‘And how does a bhikkhu abide contemplationg the body as a body?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. ‘Here a bhikkhu, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, established mindfulness (on the breath) in front of him,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 situation 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. always mindful he breaths in, mindful he breathes out.N. The exercise described is one mental observation not in bodily development or breath control as in Hatha-yoga. This Sutta is much recited today as a basis for meditation. Its subject, the establishment of mindfulness, forms the corner-stone of the Buddha’s instruction.Just mindful, they breathe in. Mindful, they breathe out. The most fundamental meditation instruction. 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. 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.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, ‘Breathing in long, he understands: “I breathe in long”; breathing out long, he understands: “I breathe out long”.Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ In the beginning, the breath is somewhat rough and coarse. The Pali idiom is “long” and “short” breath, but in English we usually say to breathe “heavily” or “lightly”.
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. Breathing in short, he understands: “I breathe in short”; breathing out short, he understands: “I breathe out short”.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. He trains thus: “I shall breathe in experiencing a whole body”; he trains thus: “I shall breathe out experiencing a whole body”.para. 4. sabbakāya-patisamvedī—experiencing the whole body: the ‘body’ here=the breaths taken as a ‘body’ in the sense of a group in continuity. See Sutta 118, para. 37 (end). (For the author’s translation of this Sutta, Mindfulness of Breathing, see the book of this title published by B.P.S., Kandy).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. He trains thus: “I shall breathe in tranquillizing the body process”; he trains thus: “I shall breathe out tranquillizing the bodily process”.‘Kāya-samkhāra—the bodily process’ is defined as ‘in-breaths and out-breaths’ at Sutta 44, para. 14.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” (kāyasaṅkhāra) is the breath itself (SN 41.6:1.8). This can become so soft as to be imperceptible.
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; ‘Just as skilled turner or his apprentice, when making a long turn understands: “I make a long turn”; or when making a short turn understands: “I make a short turn”;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; so too, breathing in long, he understands: “I breathe in long”: …
‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. he trains thus: “I shall breathe out tranquillizing the bodily process”.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; ‘In this way he abides contemplating the body as a body in himself, or he abides contemplating the body as a body externally, or he abides contemplating the body in himself and externally.N. According to the Commentary, 'externally' means someone else's body, etc.; (but it could also refer to pure objectivity seen in one's own body too); this first paragraph of the refrain emphasizes concentration (*samādhi*). The second paragraph on arising and falling (decaying), refers to insight (Right View). (These two notes, marked N, and others in this Sutta, are by the translator and quoted from his "*Life of the Buddha*" (B.P.S. Kandy, Sri Lanka).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. ‘Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body its arising and vanishing factors.Factor is elsewhere untranslated: *dhammas*. By seeing in oneself *dhammas* arising and vanishing (or passing away) the first characteristic of all living beings, impermanence, is verified.They meditate observing, with respect to the body, 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 else mindfulness that “there is a body” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 is how a bhikkhu abides contemplating the body as a body.That’s how a mendicant meditates by observing an aspect of the body.
Ānāpānapabbaṁ niṭṭhitaṁ.
1.2. Kāyānupassanāiriyāpathapabba (II. The Four Postures)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. ‘Again, a bhikkhu, when walking, understands: “I walk”; when standing, understands: “I stand”; when sitting, understands: “I sit”; when lying down, understands: “I am lying down”;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. or however his body is disposed he understands accordingly.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; ‘… contemplating … in himself … externally … in himself and externally.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. ‘… contemplating … arising factors … vanishing factors … arising and vanishing factors.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. ‘… mindfulness that “there is a body” … not clinging to anything in the world.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 also is how a bhikkhu abides contemplating the body as a body.That too is how a mendicant meditates by observing an aspect of the body.
Iriyāpathapabbaṁ niṭṭhitaṁ.
1.3. Kāyānupassanāsampajānapabba (III. Full Awareness)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. ‘Again, a bhikkhu is one who acts in full awareness when moving to and fro, who acts in full awareness when looking at and away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, bowl and robes, who acts in full awareness when feeding, drinking, chewing and supping, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.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 kāye kāyānupassī viharati …pe… ‘… contemplating … in himself … externally … in himself and externally … contemplating … arising factors … vanishing factors … arising and vanishing factors … mindfulness that ‘there is a body’ … not clinging to anything in the world.And so they meditate observing an aspect of the body internally …
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. ‘That also is how a bhikkhu abides contemplating the body as a body.That too is how a mendicant meditates by observing an aspect of the body.
Sampajānapabbaṁ niṭṭhitaṁ.
1.4. Kāyānupassanāpaṭikūlamanasikārapabba (IV. Foulness—The Bodily Parts)1.4. Focusing on the Repulsive
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘Again, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth, thus: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 are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints and urine.”’This means not only the midriff but all the fascia or tough membranes which bind the various bits and pieces together and keep them in place. | In Thai these last two are translated ‘large gut, small gut’. | ‘Grease’ means ‘skin-grease’.‘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. ‘Just as though there were a bag with an opening at both (ends) full of many sorts of grain such as hill rice, red rice, beans, peas, millet and white rice, and a man with (clear) eyes had opened it and were reviewing it thus: “This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice”,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: so too, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth …
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. and urine.
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… ‘ … contemplating … in himself … externally … in himself and externally … contemplatng … arising factors … vanishing factors … arising and vanishing factors … mindfulness that “there is a body” … not clinging to anything in the world.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 (V. Elements)1.5. Focusing on the Elements
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘Again, however it is placed, however disposed, a bhikkhu reviews this same body (consisting of) elements, thus:Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. “In this body there are the earth element, the water element, the fire element, and the air element.”‘In this body there is the earth element, the water element, the fire element, and the air element.’ 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.
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. ‘Just as though a skilled butcher or his apprentice had a killed a cow and were seated at the four crossroads with it cut up into pieces:para. 34. The meaning of the word ‘exalted’ (mahaggata—lit. ‘gone big’) is usually that of consciousness exalted from the sensual-desire element to the form element or formless element (i.e. by the Eight Attainments); Cf. also use at Sutta 127, para. 8.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. | A wide range of skilled workers have an “apprentice”, including potters, goldsmiths, accountants, carpenters, magicians, etc. The word is antevāsī, literally “one who dwells within”, suggesting that apprentices would stay with their teacher. The same word is used for a monastic student.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: so too, however it is placed, however disposed, a bhikkhu reviews this same body … and the air element.
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. “In this body there are the earth element, the water element, the fire element, and the air element.”
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… ‘ … contemplating … in himself … externally … in himself and externally … contemplating … arising factors … arising and vanishing factors … mindfulness that “there is a body” … not clinging to anything in the world.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 (VI—XIV. The Nine Charnel Grounds)Meaning, a place where corpses were thrown and rotted away, common in ancient India where they were used also by monks who wished to stimulate *saṁvega*, a sense of being deeply stirred or moved by the condition of birth and death.1.6. The Charnel Ground Contemplations
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, one day dead, two days dead, three days dead, bloated, livid, and oozing matter,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: thus: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 too is of such a nature, it will be like that, it is not exempt from that.”‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… ‘ … contemplating … in himself … not clinging to anything in the world.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. ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, being devoured by crows, kites, vultures, dogs, jackals, and the multitudinous kinds of worms,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: thus:They’d compare it with their own body:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. “This body too is of such a nature, it will be like that, it is not exempt from that.”‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… ‘... contemplating ... in himself ... not clinging to anything in the world.’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. ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, bones without sinews scattered in all directions, here a hand-bone, there a foot-bone, there a thigh-bone, there a hip-bone, there a back-bone, there a rib-bone, there a breast-bone, there an arm-bone, there a shoulder-bone, there a neck-bone, there a jaw-bone, there a tooth-bone, there the skull ...’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 kāye kāyānupassī viharati …pe… ‘... contemplating ... in himself ... not clinging to anything in the world.’
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, bones bleached white, the colour of shells ...’White bones, the color of shells …
Aṭṭhikāni puñjakitāni terovassikāni …pe… ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones heaped up, more than a year old ...Decrepit bones, heaped in a pile …
Aṭṭhikāni pūtīni cuṇṇakajātāni. ‘Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones rotted and crumbled to dust,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: thus:They’d compare it with their own body:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. “This body too is of such a nature, it will be like that, it is not exempt from that.”‘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; ‘In this way he abides contemplating the body as a body in himself, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body in himself and externally.In himself, seeing his own body like these corpses; externally perceiving a corpse in a charnel ground.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. ‘Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body its arising and vanishing factors.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 else mindfulness that “there is a body” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 also is how a bhikkhu abides contemplating the body as a body.That too is how a mendicant meditates by observing an aspect of the body.
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasakāyānupassanā niṭṭhitā.
2. Vedanānupassanā CONTEMPLATION OF FEELING2. Observing the Feelings
Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? ‘And how does a bhikkhu abide contemplating feelings as feelings?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. ‘Here, when feeling a pleasant feeling, a bhikkhu undertsands: “I feel a pleasant feeling”;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 feeling a painful feeling, he understands: “I feel a painful feeling”;When they feel a painful feeling, they know: ‘I feel a painful feeling.’
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. when feeling a neither-painful-nor-pleasant feeling, he understands: “I feel a neither-painful-nor-pleasant feeling”.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 feeling a materialistic pleasant feeling he understands: “I feel a materialistic pleasant feeling”;N. ‘Materialistic’ (*āmisa*) refers to such physical things as food, clothing etc.; here to the feeling connected with them.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 feeling an unmaterialistic pleasant feeling,, he understands: “I feel an unmaterialistic pleasant feeling”;One associated with making good kamma, for instance from generosity or from meditation practice.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 feeling a materialistic painful feeling, he understands: “I feel a materialistic painful feeling;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 feeling an unmaterialistic painful feeling, he understands: “I feel an unmaterialistic painful feeling”;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 feeling a materialistic neither-painful-nor-pleasant feeling, he understands: “I feel a materialistic neither-painful-nor-pleasant feeling”;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 feeling an unmaterialistic neither-painful-nor-pleasant feeling, he understands: “I feel an unmaterialistic neither-painful-nor-pleasant feeling”.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; ‘In this way he abides contemplating feelings as feelings in himself, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings in himself and externally.He infers the feelings in others. This is only for reflection. since insight can only be practised on the arising and falling of feelings in himself.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. ‘Or else he abides contemplating in feeling its arising factors, or he abides contemplating in feeling its vanishing factors, or he abides contemplating in feeling its arising and vanishing factors.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 else mindfulness that “there is feeling” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 is how a bhikkhu abides contemplating feelings as feelings.That’s how a mendicant meditates by observing an aspect of feelings.
Vedanānupassanā niṭṭhitā.
3. Cittānupassanā CONTEMPLATION OF MIND3. Observing the Mind
Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? ‘And how does a bhikkhu abide contemplating mind as mind?And how does a mendicant meditate observing an aspect of the mind? 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.
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. ‘Here a bhikkhu understands mind affected by lust as affected by lust,It’s when a mendicant understands mind with greed as ‘mind with greed,’
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. and mind unaffected by lust as unaffected by lust.and mind without greed as ‘mind without greed.’
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. He under-stands mind affected by hate as affected by hate,They understand mind with hate as ‘mind with hate,’
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. and mind unaffected by hate as unaffected by hate.and mind without hate as ‘mind without hate.’
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. He understands mind affected by delusion as affected by delusion,They understand mind with delusion as ‘mind with delusion,’
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. and mind unaffected by delusion as unaffected by delusion.and mind without delusion as ‘mind without delusion.’
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. He understands contracted mind as contracted,N. 'Contracted' by lethargy, 'exalted' from the sensual state to a state of jhāna, 'surpassed' in jhāna or in realization.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 distracted mind as distracted.and scattered mind as ‘scattered mind.’
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. He understands exalted mind as exalted,N. 'Contracted' by lethargy, 'exalted' from the sensual state to a state of jhāna, 'surpassed' in jhāna or in realization.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 unexalted mind as unexalted.and unexpansive mind as ‘unexpansive mind.’
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. He understands surpassed mind as surpassed,They know mind that is not supreme as ‘mind that is not supreme,’
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. and unsurpassed mind as unsurpassed.and mind that is supreme as ‘mind that is supreme.’
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. He understands concentrated mind as concentrated,They know mind immersed in samādhi as ‘mind immersed in samādhi,’
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. and unconcentrated mind as unconcentrated.and mind not immersed in samādhi as ‘mind not immersed in samādhi.’
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. He understands liberated mind as liberatedThey know freed mind as ‘freed mind,’
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. and unliberated mind as unliberated.and unfreed mind as ‘unfreed mind.’
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; ‘In this way he abides contemplating mind as mind in himself, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind in himself and externally.Either only by inference for reflection, or by using the knowledge of others' minds—if he possesses it.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. ‘Or else he abides contemplating in the mind its arising factors, or he abides contemplating in the mind its vanishing factors, or he abides contemplating in the mind its arising and vanishing factors.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 else mindfulness that “there is a mind” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 is how a bhikkhu abides contemplating the mind as mind.That’s how a mendicant meditates by observing an aspect of the mind.
Cittānupassanā niṭṭhitā.
4. Dhammānupassanā CONTEMPLATION OF DHAMMAS4. Observing Principles
4.1. Dhammānupassanānīvaraṇapabba (I. The Five Hindrances)4.1. The Hindrances
Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? ‘And how does a bhikkhu abide contemplating dhammas as dhammas?And how does a mendicant meditate observing an aspect of principles?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. ‘Here a bhikkhu abides contemplating dhammas as dhammas in (terms of) the five hindrances.N. 'Hindrance' should be taken rather in the sense of, as it were, hedges that keep one in the traffic-stream of lust, hate and delusion, rather than an obstacle that blocks the way.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? ‘How does a bhikkhu abide contemplating dhammas as dhammas in (terms of) the five hindrances?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. ‘Here, there being desire for sensual pleasures in him, a bhikkhu understands: “There is desire for sensual pleasures in me”, or there being no desire for sensual pleasures in him, he understands: “There is no desire for sensual pleasures in me”, and also he understands how there comes to be the arising of unarisen desire for sensual pleasures, and he understands how there comes to be the abandoning of arisen desire for sensual pleasures, and he understands how there comes to be the future non-arising of abandoned desire for sensual pleasures.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. ‘There being ill-will in him …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. ‘There being lethargy-and-drowsiness in him …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. ‘There being agitation-and-worry in him …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. ‘There being uncertainty in him … the future non-arising of abandoned uncertainty.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; ‘In this way he abides contemplating dhammas as dhammas in himself, or he abides contemplating dhammas as dhammas externally, or he abides contemplating dhammas as dhammas in himself and externally.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. ‘Or else he abides contemplating in dhammas their arising factors, or he abides contemplating in dhammas their vanishing factors, or he abides contemplating in dhammas their arising and vanishing factorsThey 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 else mindfulness that “there are dhammas” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 is how a bhikkhu abides contemplating dhammas as dhammas in (terms of) the five hindrances.That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
Nīvaraṇapabbaṁ niṭṭhitaṁ.
4.2. Dhammānupassanākhandhapabba (II. The Five Aggregates)4.2. The Aggregates
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. ‘Again, a bhikkhu abides contemplating dhammas as dhammas in (terms of) the five aggregates affected by clinging.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 bhikkhu abide contemplating dhammas as dhammas in (terms of) the five aggregates affected by clinging?And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?
Idha, bhikkhave, bhikkhu: ‘Here a bhikkhu (knows):It’s when a mendicant contemplates:
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; “Such is form, such its origin, such its disappearance;‘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 its origin, such its disappearance;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 its origin, such its disappearance;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 is formations, such their origin, such their disappearance;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 its origin, such its disappearance”.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; ‘… contemplating … in himself … externally … in himself and externally …And so they meditate observing an aspect of principles internally …
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. contemplating … arising factors … vanishing factors … arising and vanishing factors …
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. mindfulness that “there are dhammas” … not clinging to anything in the world.
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 (III. The Six Bases)4.3. The Sense Fields
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. ‘Again, a bhikkhu abides contemplating dhammas as dhammas in (terms of) the six in-oneself/external bases.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 bhikkhu abide contemplating dhammas as dhammas in (terms of) the six in-oneself/external bases?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. ‘Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; he understands how there comes to be the arising of the unarisen fetter, he understands how there comes to be the abandoning of the arisen fetter, and he understands how there comes to be the future non-arising of the abandoned fetter.para. 40. Compare Sutta 18, para. 16 and Sutta 148, para. 37, for how the fetter arises and ceases. For the future non-arising of what is abandoned, cf. Sutta 22, para. 34, etc. (The Simile of the Snake, not included in this selection. See Ven. Nyānaponika Mahāthera’s translation in “The Wheel” series, B.P.S. Kandy).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. ‘He understands the ear, he understands sounds …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. ‘He understands the nose, he understands odours …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. ‘He understands the tongue, he understands flavours …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. ‘He understands the body, he understands tangibles …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. ‘He understands the mind, he understands dhammas, and he understands the fetter that arises dependent on both, he understands how there comes to be the arising of the unarisen fetter, he understands how there comes to be the abandoning of the arisen fetter, and he understands how there comes to be the future non-arising of the abandoned fetter.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; ‘… contemplating … in himself … externally … in himself and externally …And so they meditate observing an aspect of principles internally …
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. contemplating … arising factors … vanishing factors … arising and vanishing factors …
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. mindfulness that “there are dhammas” … not clinging to anything in the world.
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 (IV. The Seven Enlightenment Factors)4.4. The Awakening Factors
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. ‘Again, a bhikkhu abides contemplating dhammas as dhammas in (terms of) the seven enlightenment factors.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 he does a bhikkhu abide contemplating dhammas as dhammas in (terms of) the seven enlightenment factors?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. ‘Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: “There is the mindfulness enlightenment factor in me”, there being no mindfulness enlightenment factor in him, he understands: “There is no mindfulness enlightenment factor in me”; and also he understands how there comes to be the arising of the unarisen mindfulness enlightenment factor, and he understands how the arisen mindfulness enlightenment factor comes to be developed and perfected.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. ‘There being the investigation-of-dhammas enlightenment factor in him …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. ‘There being the energy enlightenment factor in him …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. ‘There being the happiness factor in him …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. ‘There being the tranquillity enlightenment factor in him …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. ‘There being the concentration enlightenment factor in him …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. ‘There being the equanimity enlightenment factor in him … he understands: “There is the equanimity enlightenment factor in me”, there being no equanimity enlightenment factor in him, he understands: “There is no equanimity enlightenment factor in me”, and also he understands how there comes to be the arising of the unarisen equanimity enlightenment factor, and he understands how the arisen equanimity enlightenment factor comes to be developed and perfected.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; ‘… contemplating … in himself … externally … in himself and externally … 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. contemplating … arising factors … vanishing factors … arising and vanishing factors … 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. mindfulness that “there are dhammas” … not clinging to anything in the world.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 (V. The Four Noble Truths)4.5. The Truths
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. ‘Again, a bhikkhu abides contemplating dhammas as dhammas in (terms of) the Four Noble Truths.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 bhikkhu abide contemplating dhammas as dhammas in (terms of) the Four Noble Truths?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. ‘Here a bhikkhu understands as it actually is that: “Such is suffering”; he understands as it actually is: “Such is the origin of suffering”; he understands as it actually is: “Such is the cessation of suffering”; he understands as it actually is: “Such is the way leading to the cessation of suffering”.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.’ Following this section, DN 22:17.4 announces the end of the first recitation section, and goes on to expand each of the four noble truths in detail.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; ‘In this way he abides contemplating dhammas as dhammas in himself, or he abides contemplating dhammas as dhammas externally, or he abides contemplating dhammas as dhammas in himself and externally.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. ‘Or else he abides contemplating in dhammas their arising factors, or he abides contemplating in dhammas their vanishing factors or he abides contemplating in dhammas their arising and vanishing factors.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 else mindfulness that “there are dhammas” is simply established in him to the extent of bare knowledge and remembrance (of it), while he abides independent, not clinging to anything in the world.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 is how a bhikkhu abides contemplating dhammas as dhammas in (terms of) the Four Noble Truths.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 satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ ‘Bhikkhus, were anyone to develop these four foundations of mindfulness for seven years, one of two fruits could be expected for him: 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. either final knowledge here and now, or if there is a trace of clinging left, non-return.That is it could be expected that a diligent practicer would reach either Arahantship or become a Non-returner.enlightenment in this very life, or if there’s residue left behind, non-return.
Tiṭṭhantu, bhikkhave, satta vassāni. ‘Let alone seven years, Let alone seven years, A similar promise of results in at most seven years is found at DN 22:22.3, DN 25:22.9, 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… were anyone to develop these four foundations for six years …anyone who develops these four kinds of mindfulness meditation in this way for six years …
pañca vassāni … ‘Let alone six years … for five years …five years …
cattāri vassāni … ‘Let alone five years … for four years …four years …
tīṇi vassāni … ‘Let alone four years … for three years …three years …
dve vassāni … ‘Let alone three years … for two years …two years …
ekaṁ vassaṁ … ‘Let alone two years … for one year …one year …
tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. ‘Let alone one year …
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ for seven months …seven months …
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. ‘Let alone seven months …
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… for six months …six months …
pañca māsāni … ‘Let alone six months … for five months …five months …
cattāri māsāni … ‘Let alone five months … for four months …four months …
tīṇi māsāni … ‘Let alone four months … for three months …three months …
dve māsāni … ‘Let alone three months … for two months …two months …
ekaṁ māsaṁ … ‘Let alone two months … for one month …one month …
aḍḍhamāsaṁ … ‘Let alone one month … for half a month …a fortnight …
tiṭṭhatu, bhikkhave, aḍḍhamāso. ‘Let alone half a month, Let alone a fortnight,
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ were anyone to develop these four foundations of mindfulness for seven days, one of two fruits could be expected for him: 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. either final knowledge here and now, or if there is a trace of clinging left, non-return.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 satipaṭṭhānā’ti. “Bhikkhus, this path, namely, the four foundations of mindfulness, is a path that he goes in one way only: to the purification of beings, to the surmounting of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true way, to the realization of Nibbāna.”’‘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. So it was in reference to this that it was said: That’s what I said, and this is why I said it.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
Mūlapariyāyavaggo niṭṭhito paṭhamo.
Tassuddānaṁ
Mūlasusaṁvaradhammadāyādā,
Bheravānaṅgaṇākaṅkheyyavatthaṁ;
Sallekhasammādiṭṭhisatipaṭṭhaṁ,
Vaggavaro asamo susamatto.