1Thus have I heard.[n.133] This is one of the most important suttas in the Pali Canon, containing the most comprehensive statement of the most direct way to the attainment of the Buddhist goal. Virtually the identical sutta is found as well at DN22, though with an expanded analysis of the Four Noble Truths attached, which accounts for its greater length. The sutta, its commentary, and copious extracts from its difficult but illuminating subcommentary have been presented together in translation by Soma Thera in The Way of Mindfulness. A very readable translation of the sutta, with a modern commentary excelling in clarity and depth, will be found in Nyanaponika Thera, The Heart of Buddhist Meditation. On one occasion the Blessed One was living in the Kuru country where there was a town of the Kurus named Kammāsadhamma.[n.134] This town is said by some scholars to have been in the vicinity of modern Delhi. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

2"Bhikkhus, this is the direct path[n.135] The Pali reads ekāyano ayaṁ bhikkhave maggo, and virtually all translators understand this as a statement upholding satipatṭ̣hāna as an exclusive path. Thus Ven. Soma renders it: "This is the only way, O bhikkhus," and Ven. Nyanaponika: "This is the sole way, monks." Ñm, however, points out that ekāyana magga at MN12.37–42 has the unambiguous contextual meaning of "a path that goes in one way only," and so he rendered the phrase in this passage, too. The expression used here, "the direct path," is an attempt to preserve this meaning in a more streamlined phrasing. MA explains ekāyana magga as a single path, not a divided path; as a way that has to be walked by oneself alone, without a companion; and as a way that goes to one goal, Nibbāna. Though there is neither canonical nor commentarial basis for this view, it might be maintained that satipaṭṭhāna is called ekāyana magga, the direct path, to distinguish it from the approach to meditative attainment that proceeds through the jhānas or brahmavihāras. While the latter can lead to Nibbāna, they do not do so necessarily but can lead to sidetracks, whereas satipaṭṭhāna leads invariably to the final goal. for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbāna — namely, the four foundations of mindfulness.[n.136] The word satipaṭṭhāna is a compound term. The first part, sati, originally meant "memory," but in Pali Buddhist usage it far more frequently bears the meaning of attentiveness directed to the present — hence the makeshift rendering "mindfulness." The second part is explained in two ways: either as a shortened form of upaṭṭhāna, meaning "setting up" or "establishing" — here, of mindfulness; or as paṭṭhāna, meaning "domain" or "foundation" — again, of mindfulness. Thus the four satipaṭṭhānas may be understood as either the four ways of setting up mindfulness or as the four objective domains of mindfulness, to be amplified in the rest of the sutta. The former seems to be the etymologically correct derivation (confirmed by the Sanskrit smṛtyupasthāna), but the Pali commentators, while admitting both explanations, have a predilection for the latter.

3"What are the four? Here, bhikkhus, a bhikkhu[n.137] MA says that in this context, "bhikkhu" is a term indicating a person who earnestly endeavours to accomplish the practice of the teaching: "Whoever undertakes that practice … is here comprised under the term ‘bhikkhu.’" abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world.[n.138] The repetition in the phrase "contemplating the body as a body" (kāye kāyānupassī), according to MA, has the purpose of precisely determining the object of contemplation and of isolating that object from others with which it might be confused. Thus, in this practice, the body should be contemplated as such, and not one's feelings, ideas, and emotions concerning it. The phrase also means that the body should be contemplated simply as a body and not as a man, a woman, a self, or a living being. Similar considerations apply to the repetitions in the case of each of the other three foundations of mindfulness. "Covetousness and grief," MA says, stands for sensual desire and ill will, the principal hindrances that must be overcome for the practice to succeed, enumerated separately below in verse 36. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world.[n.139] The structure of this sutta is fairly simple. Following the preamble, the body of the discourse falls into four parts by way of the four foundations of mindfulness:
I. Contemplation of the body, which comprises fourteen exercises: mindfulness of breathing; contemplation of the four postures; full awareness; attention to foulness; attention to the elements; and nine "charnel ground contemplations" — reflection on corpses in different stages of decomposition.
II. Contemplation of feeling, considered one exercise.
III. Contemplation of mind, also one exercise.
IV. Contemplation of mind-objects, which has five subdivisions — the five hindrances; the five aggregates; the six sense bases; the seven enlightenment factors; and the Four Noble Truths.
Thus the sutta expounds altogether twenty-one exercises in contemplation. Each exercise in turn has two aspects: the basic exercise, explained first, and a supplementary section on insight (essentially the same for all the exercises), which indicates how the contemplation is to be developed to deepen understanding of the phenomenon under investigation.
Finally the sutta concludes with a statement of assurance in which the Buddha personally vouches for the effectiveness of the method by declaring the fruits of continuous practice to be either arahantship or non-returning.

Contemplation of the Body

1. Mindfulness of Breathing

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4"And how, bhikkhus, does a bhikkhu abide contemplating the body as a body? 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, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’[n.140] The practice of mindfulness of breathing (ānāpānasati) involves no deliberate attempt to regulate the breath, as in hatha yoga, but a sustained effort to fix awareness on the breath as it moves in and out in its natural rhythm. Mindfulness is set up at the nostrils or the upper lip, wherever the impact of the breath is felt most distinctly; the length of the breath is noted but not consciously controlled. The complete development of this meditation method is expounded in MN 118. For a collection of texts on this subject, see Bhikkhu Ñāṅamoli, Mindfulness of Breathing. See too Vsm VIII, 145–244.

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5He trains thus: ‘I shall breathe in experiencing the whole body’; he trains thus: ‘I shall breathe out experiencing the whole body.’[n.141] MA explains "experiencing the whole body" (sabbakāyapaṭisaṁvedī ) as signifying that the meditator becomes aware of each in-breath and out-breath through its three phases of beginning, middle, and end. In the first edition I followed this explanation and added in brackets "of breath" after "the whole body." In retrospect, however, this interpretation seems forced, and I now prefer to take the phrase quite literally. It is also difficult to see how paṭisamivedi could mean "is aware of," as it is based on a verb meaning "to experience."

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6He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the mation’ ; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’[n.142] The "bodily formation" (kāyasaṅkhāra) is defined at MN 44.13 as in-and-out breathing itself. Thus, as MA explains, with the successful development of the practice, the meditator's breathing becomes increasingly quiet, tranquil, and peaceful.

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7Just as a skilled lathe-operator 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’; so too, breathing in long, a bhikkhu understands: ‘I breathe in long’ … he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

Insight

8"In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally.[n.143] MA: "Internally": contemplating the breathing in his own body. "Externally": contemplating the breathing occurring in the body of another. "Internally and externally": contemplating the breathing in his own body and in the body of another alternately, with uninterrupted attention. A similar explanation applies to the refrain that follows each of the other sections, except that under the contemplation of feeling, mind, and mind-objects, the contemplation externally, apart from those possessing telepathic powers, must be inferential. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing.[n.144] The expression samudayadhammānupassī kāyasmiṁ viharati is usually translated "he abides contemplating in the body its arising factors" (as was done in the first edition), on the assumption that the compound contains a plural, samudayadhammā. A plural sense, however, is not mandatory, and it is more consistent with the use of the suffix -dhamma elsewhere to take it to mean "subject to" or "having the nature of" here as well. The commentarial explanation of the conditioning factors for each of the four foundations does not imply that the commentary understands -dhamma to mean the actual conditioning factors.
MA explains that the arising nature (samudayadhamma) of the body can be observed in its conditioned origination through ignorance, craving, kamma, and food, as well as in the moment-by-moment origination of material phenomena in the body. In the case of mindfulness of breathing, an additional condition is the physiological apparatus of respiration. The "vanishing nature" (vayadhamma ) of the body is seen in the cessation of bodily phenomena through the cessation of their conditions as well as in the momentary dissolution of bodily phenomena. Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.[n.145] MA: For the sake of a wider and wider and higher and higher measure of knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating the body as a body.

2. The Four Postures

9"Again, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed.[n.146] The understanding of the bodily postures referred to in this exercise is not our ordinary natural knowledge of our bodily activity, but a close, constant, and careful awareness of the body in every position, coupled with an analytical examination intended to dispel the delusion of a self as the agent of bodily movement.

10"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

3. Full Awareness

11"Again, bhikkhus, a bhikkhu is one who acts in full awareness when going forward and returning;[n.147] Sampajañña, also translated as "clear comprehension" (Soma, Nyanaponika), is analysed in the commentaries into four types: full awareness of the purpose of one's action; full awareness of the suitability of one's means; full awareness of the domain, that is, not abandoning the subject of meditation during one's daily routine; and full awareness of reality, the knowledge that behind one's activities there is no abiding self. See The Way of Mindfulness, pp. 60–100; The Heart of Buddhist Meditation, pp. 46–55. who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

12"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

4. Foulness — The Bodily Parts

13"Again, bhikkhus, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of many kinds of impurity thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.’[n.148] In later Pali works the brain is added to the above list to form thirty-two parts. The details of this meditation practice are explained at Vsm VIII, 42–144.

14Just 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 good eyes were to open it and review it thus: ‘This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too, a bhikkhu reviews this same body … as full of many kinds of impurity thus: ‘In this body there are head-hairs … and urine.’

15"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

5. Elements

16"Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, by way of elements thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’[n.149] These four elements are explained by Buddhist tradition as the primary attributes of matter — solidity, cohesion, heat, and distension. The detailed explanation is found at Vsm XI, 27–117.

17Just as though a skilled butcher or his apprentice had killed a cow and was seated at the crossroads with it cut up into pieces; so too, a bhikkhu reviews this same body … by way of elements thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’

18"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

6–14. The Nine Charnel Ground Contemplations

19"Again, bhikkhus, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter, a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’[n.150] The phrase "as though" (seyyathāpi) suggests that this meditation, and those to follow, need not be based upon an actual encounter with a corpse in the state of decay described, but can be performed as an imaginative exercise. "This same body" is, of course, the meditator's own body.

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

20"Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms, a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’

" … That too is how a bhikkhu abides contemplating the body as a body.

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21"Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together with sinews …

22… a fleshless skeleton smeared with blood, held together with sinews …

23… a skeleton without flesh and blood, held together with sinew …

24… disconnected bones scattered in all directions — here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a back-bone, here a rib-bone, there a breast-bone, here an arm-bone, there a shoulder-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull — a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’[n.151] Each of the four types of corpse mentioned here, and the three types below, may be taken as a separate and self-sufficient subject of meditation; or the entire set may be used as a progressive series for impressing on the mind the idea of the body's transience and insubstantiality. The progression continues in ¶¶19–27. The list of bones here is translated from the more elaborate version of the BBS ed.

" … That too is how a bhikkhu abides contemplating the body as a body.

25"Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the colour of shells …

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26… bones heaped up … bones more than a year old …

27… rotted and crumbled to dust, … a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’

Insight

28"In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

Contemplation of Feeling

29"And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings?[n.152] Feeling (vedanā) signifies the affective quality of experience, bodily and mental, either pleasant, painful, or neither, i.e., neutral feeling. Examples of the "worldly" and "unworldly" forms of these feelings are given at MN 137.9–15 under the rubric of the six kinds of joy, grief, and equanimity based respectively on the household life and renunciation. Here, when feeling a pleasant feeling, a bhikkhu understands: ‘I feel a pleasant feeling’;

30When feeling a painful feeling, he understands: ‘I feel a painful feeling’;

31When feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant feeling.’

32When feeling a worldly pleasant feeling, he understands: ‘I feel a worldly pleasant feeling’;

33When feeling an unworldly pleasant feeling, he understands: ‘I feel an unworldly pleasant feeling’;

34When feeling a worldly painful feeling, he understands: ‘I feel a worldly painful feeling’;

35When feeling an unworldly painful feeling, he understands: ‘I feel an unworldly painful feeling’;

36When feeling a worldly neither-painful-nor-pleasant feeling, he understands: ‘I feel a worldly neither-painful-nor-pleasant feeling’;

37When feeling an unworldly neither-painful-nor-pleasant feeling, he understands: ‘I feel an unworldly neither-painful-nor-pleasant feeling.’

Insight

38"In this way he abides contemplating feelings as feelings internally, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings both internally and externally. Or else he abides contemplating in feelings their nature of arising, or he abides contemplating in feelings their nature of vanishing, or he abides contemplating in feelings their nature of both arising and vanishing.[n.153] The conditions for the arising and vanishing of feeling are the same as those for the body (see n.144) except that food is replaced by contact, since contact is the condition for feeling (see MN 9.42). Or else mindfulness that ‘there is feeling’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating feelings as feelings.

Contemplation of Mind

39"And how, bhikkhus, does a bhikkhu abide contemplating mind as mind?[n.154] Mind (citta) as an object of contemplation refers to the general state and level of consciousness. Since consciousness itself, in its own nature, is the bare knowing or cognizing of an object, the quality of any state of mind is determined by its associated mental factors, such as lust, hate, and delusion or their opposites, as mentioned by the sutta. Here a bhikkhu understands mind affected by lust as mind affected by lust,

40He understands mind unaffected by lust as mind unaffected by lust.

41He understands mind affected by hate as mind affected by hate,

42He understands mind unaffected by hate as mind unaffected by hate.

43He understands mind affected by delusion as mind affected by delusion,

44He understands mind unaffected by delusion as mind unaffected by delusion.

45He understands contracted mind as contracted mind,

46He understands distracted mind as distracted mind.

47He understands exalted mind as exalted mind,

48He understands unexalted mind as unexalted mind.

49He understands surpassed mind as surpassed mind,

50He understands unsurpassed mind as unsurpassed mind.

51He understands concentrated mind as concentrated mind,

52He understands unconcentrated mind as unconcentrated mind.

53He understands liberated mind as liberated mind,

54He understands unliberated mind as unliberated mind.[n.155] The paired examples of citta given in this passage contrast states of mind of wholesome and unwholesome, or developed and undeveloped character. An exception, however, is the pair "contracted" and "distracted," which are both unwholesome, the former due to sloth and torpor, the latter due to restlessness and remorse. MA explains "exalted mind" and "unsurpassed mind" as the mind pertaining to the level of the jhānas and immaterial meditative attainments, and "unexalted mind" and "surpassed mind" as the mind pertaining to the level of sense-sphere consciousness. "Liberated mind" must be understood as a mind temporarily and partly freed from defilements through insight or the jhānas. Since the practice of satipaṭṭhāna pertains to the preliminary phase of the path aimed at the supramundane paths of deliverance, this last category should not be understood as a mind liberated through attainment of the supramundane paths.

Insight

55"In this way he abides contemplating mind as mind internally, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind both internally and externally. Or else he abides contemplating in mind its nature of arising, or he abides contemplating in mind its nature of vanishing, or he abides contemplating in mind its nature of both arising and vanishing.[n.156] The conditions for the arising and vanishing of mind are the same as those for the body except that food is replaced by mentality-materiality, since the latter is the condition for consciousness (see DN 15.22/ii.63). Or else mindfulness that ‘there is mind’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind as mind.

Contemplation of Mind-Objects

1. The Five Hindrances

56"And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind-objects?[n.157] The word rendered here as "mind-objects" is the polymorphous dhammā. In this context dhammā can be understood as comprising all phenomena classified by way of the categories of the Dhamma, the Buddha’s teaching of actuality. This contemplation reaches its climax in the penetration of the teaching at the heart of the Dhamma — the Four Noble Truths. Here a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances.[n.158] The five hindrances (pañcanīvaraṇā) are the main inner impediments to the development of concentration and insight. Sensual desire arises through attending unwisely to a sensually attractive object and is abandoned by meditation on a foul object (as in ¶13 and ¶¶19–27); ill will arises through attending unwisely to a repugnant object and is abandoned by developing loving-kindness; sloth and torpor arise by submitting to boredom and laziness and are abandoned by arousing energy; restlessness and remorse arise through unwisely reflecting on disturbing thoughts and are abandoned by wisely reflecting on tranquillity; doubt arises through unwisely reflecting on dubious matters and is abandoned by study, investigation, and inquiry. The hindrances are fully eradicated only by the supramundane paths. For a fuller treatment, see The Way of Mindfulness, pp. 119–130; Nyanaponika Thera, The Five Mental Hindrances; and also below, MN 27.18 and MN 39.13–14. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five hindrances?

57Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’; or there being no sensual desire in him, he understands: ‘There is no sensual desire in me’; and he also understands how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.’

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58–61"There being ill will in him … There being sloth and torpor in him … There being restlessness and remorse in him … There being doubt in him, a bhikkhu understands: ‘There is doubt in me’; or there being no doubt in him, he understands: ‘There is no doubt in me’; and he understands how there comes to be the arising of unarisen doubt, and how there comes to be the abandoning of arisen doubt, and how there comes to be the future non-arising of abandoned doubt.

Insight

62"In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances.

2. The Five Aggregates

63"Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging.[n.159] The five aggregates affected by clinging (pañc’upādānakkhandhā) are the five groups of factors comprising the individual personality. The aggregates are discussed in the Introduction, pp. 26–27, and are analysed and explained in terms of their origin and disappearance at MN 109.9. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging? Here a bhikkhu understands: ‘Such is material form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are the formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance.’
"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging.

3. The Six Bases

64"Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.[n.160] The internal bases are, as shown, the six sense faculties; the external bases, their respective objects. The fetter that arises dependent upon the pairs may be understood by way of the ten fetters explained in the Introduction, pp. 42–43, or more simply as attraction (greed), aversion (hatred), and the underlying delusion. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the six internal and external bases

65Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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66–70"He understands the ear, he understands sounds … He understands the nose, he understands odours … He understands the tongue, he understands flavours … He understands the body, he understands tangibles … He understands the mind, he understands mind-objects, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.

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71"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.

4. The Seven Enlightenment Factors

72"Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.[n.161] How the seven enlightenment factors unfold in progressive sequence is explained at MN 118.29–40. For a more detailed discussion, see Piyadassi Thera, The Seven Factors of Enlightenment. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the seven enlightenment factors? Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: ‘There is the mindfulness enlightenment factor in me’; or there being no mindfulness enlightenment factor in him, he understands: ‘There is no mindfulness enlightenment factor in me’; and he also understands how there comes to be the arising of the unarisen mindfulness enlightenment factor, and how the arisen mindfulness enlightenment factor comes to fulfilment arisen mindfulness enlightenment factor comes to fulfilment by development.

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73–78"There being the investigation-of-states enlightenment factor in him[n.162] "Investigation of states" (dhammavicaya) means the scrutiny of the mental and physical phenomena presented to the meditator's mind by mindfulness. … There being the energy enlightenment factor in him … There being the rapture enlightenment factor in him … There being the tranquillity enlightenment factor in him … There being the concentration enlightenment factor in him … There being the equanimity enlightenment factor in him, a bhikkhu understands: ‘There is the equanimity enlightenment factor in me’; or there being no equanimity enlightenment factor in him, he understands: ‘There is no equanimity enlightenment factor in me’; and he also understands how there comes to be the arising of the unarisen equanimity enlightenment factor, and how the arisen equanimity enlightenment factor comes to fulfilment by development.[n.163] The commentaries explain in detail the conditions that conduce to the maturation of the enlightenment factors. See The Way of Mindfulness, pp. 134–149.

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79"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.

5. The Four Noble Truths

80"Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.[n.164] With this section, the contemplation of dhammā culminates in the understanding of the Dhamma in its core formulation as the Four Noble Truths. The longer Mahāsatipaṭṭhāna Sutta of the Dīgha Nikāya gives extended definitions and elaborations of each of the truths. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths? Here a bhikkhu understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’

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Verses 81–127 were copied from DN 22 and added here by the Burmese Sixth Council. Therefore they have been left untranslated.

Insight

128"In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.

Conclusion

129"Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.[n.165] Final knowledge, aññā, is the arahant's knowledge of final deliverance. Non-return (anāgāmitā) is, of course, the state of a non-returner, who is reborn in a higher world where he attains final Nibbāna without ever returning to the human world.

130"Let alone seven years, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six years … for five years … for four years … for three years … for two years … for one year, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"Let alone one year, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven months … for six months … for five months … for four months … for three months … for two months … for one month … for half a month, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"Let alone half a month, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

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131"So it was with reference to this that it was said: ‘Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbāna — namely, the four foundations of mindfulness.’"

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132That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.

3Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

Uddeso niṭṭhito.

1. Kāyānupassanā

1.1. Kāyānupassanāānāpānapabba

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4Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.

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5‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.

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6‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

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7Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

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8Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṁ niṭṭhitaṁ.

1.2. Kāyānupassanāiriyāpathapabba

9Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.

10Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṁ niṭṭhitaṁ.

1.3. Kāyānupassanāsampajānapabba

11Puna 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.

12Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṁ niṭṭhitaṁ.

1.4. Kāyānupassanāpaṭikūla-manasikārapabba

13Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

14Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ — sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā … pe … muttan’ti.

15Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.

1.5. Kāyānupassanādhātu-manasikārapabba

16Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

17Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

18Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.

1.6. Kāyānupassanānavasivathikapabba

19Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1)

20Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2)

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21Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ … pe … (3)

22Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ … pe … (4)

23Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ … pe … (5)

24Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (6)

25Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7)

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26Aṭṭhikāni puñjakitāni terovassikāni … pe … (8)

27Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. (9)

 

28Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasakāyānupassanā niṭṭhitā.

2. Vedanānupassanā

29Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (1)

30Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (2)

31Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (3)

32Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (4)

33Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (5)

34Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (6)

35Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (7)

36Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (8)

37Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (9)

 

38Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

3. Cittānupassanā

39Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. (1)

40Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. (2)

41Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. (3)

42Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. (4)

43Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. (5)

44Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. (6)

45Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. (7)

46Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. (8)

47Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. (9)

48Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. (10)

49Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. (11)

50Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. (12)

51Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. (13)

52Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. (14)

53Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. (15)

54Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. (16)

 

55Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Cittānupassanā niṭṭhitā.

4. Dhammānupassanā

4.1. Dhammānupassanānīvaraṇapabba

56Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

57Idha, 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. (1)

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58Santaṁ 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. (2)

59Santaṁ 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. (3)

60Santaṁ 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. (4)

61Santaṁ 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. (5)

 

62Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Nīvaraṇapabbaṁ niṭṭhitaṁ.

4.2. Dhammānupassanākhandhapabba

63Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Khandhapabbaṁ niṭṭhitaṁ.

4.3. Dhammānupassanāāyatanapabba

64Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

65Idha, 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. (1)

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66Sotañca 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. (2)

67Ghānañca 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. (3)

68Jivhañca 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. (4)

69Kāyañca 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. (5)

70Manañca 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. (6)

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71Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Āyatanapabbaṁ niṭṭhitaṁ.

4.4. Dhammānupassanābojjhaṅgapabba

72Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘Natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)

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73Santaṁ 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. (2)

74Santaṁ 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. (3)

75Santaṁ 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. (4)

76Santaṁ 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. (5)

77Santaṁ 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. (6)

78Santaṁ 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. (7)

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79Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṁ niṭṭhitaṁ.

4.5. Dhammānupassanāsaccapabba

80Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

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Paṭhamabhāṇavāro niṭṭhito.

The following material has been inserted into the original sutta.

 

128Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.

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129Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

130Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.

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131‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan"ti.

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132Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
Mūlapariyāyavaggo niṭṭhito paṭhamo.

133Mūlasusaṁvaradhammadāyādā,
Bheravānangaṇākaṅkheyyavatthaṁ;
Sallekhasammādiṭṭhisatipaṭṭhaṁ,
Vaggavaro asamo susamatto.