MN · mn10
The Satipaṭṭhāna
0.1Majjhima Nikāya 10
The Middle Length Discourses 10
0.2Satipaṭṭhānasutta
The Satipaṭṭhāna
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
At one time the Bhagavā was dwelling among the Kurus, at a Kuru town named Kammāsadhamma.
1.3Tatra kho bhagavā bhikkhū āmantesi:
There the Bhagavā addressed the bhikkhus:
1.4“bhikkhavo”ti.
“Bhikkhus.”
1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Bhante,” those bhikkhus replied to the Bhagavā.
1.6Bhagavā etadavoca:
The Bhagavā said this:
2.1“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
“This is the direct path, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of dukkha and distress, for the attainment of the true way, for the realization of nibbāna—that is, the four satipaṭṭhānas.
3.1Katame cattāro?
Which four?
3.2Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, fully aware [sampajāno], with sati [satimā], having removed covetousness and distress with regard to the world;
3.3vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
he dwells contemplating vedanā in vedanā, ardent, fully aware [sampajāno], with sati [satimā], having removed covetousness and distress with regard to the world;
3.4citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
he dwells contemplating mind [citta] in mind [citta], ardent, fully aware [sampajāno], with sati [satimā], having removed covetousness and distress with regard to the world;
3.5dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
he dwells contemplating dhammas in dhammas, ardent, fully aware [sampajāno], with sati [satimā], having removed covetousness and distress with regard to the world.
3.6Uddeso niṭṭhito.
The summary is finished.
4.0.11. Kāyānupassanā
1. Contemplation of the Body
4.0.21.1. Kāyānupassanāānāpānapabba
1.1. Contemplation of the Body: Breathing In and Out
4.1Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati?
And how, bhikkhus, does a bhikkhu dwell contemplating body in body?
4.2Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
Here, bhikkhus, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down; having folded his legs crosswise, set his body straight, and established sati to the fore.
4.3So satova assasati, satova passasati.
He breathes in with sati, he breathes out with sati.
4.4Dīghaṁ 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.’
4.5rassaṁ 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.’
4.6‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.
He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’
4.7‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
He trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe in’; he trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe out.’
4.8Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti;
Just as, bhikkhus, a skilled turner or a turner’s apprentice, when making a long turn understands, ‘I make a long turn,’ or when making a short turn understands, ‘I make a short turn’—
4.9evameva 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, bhikkhus, when breathing in long, a bhikkhu understands: ‘I breathe in long’; when breathing out long, he understands: ‘I breathe out long’; when breathing in short, he understands: ‘I breathe in short’; when breathing out short, he understands: ‘I breathe out short.’
4.10‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’
4.11‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
He trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe in’; he trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe out.’
5.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
Thus he dwells contemplating body in body internally, or he dwells contemplating body in body externally, or he dwells contemplating body in body both internally and externally.
5.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of vanishing in the body, or he dwells contemplating the nature of arising-and-vanishing in the body.
5.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There is a body.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
5.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
5.5Ānāpānapabbaṁ niṭṭhitaṁ.
The section on breathing in and out is finished.
6.01.2. Kāyānupassanāiriyāpathapabba
1.2. Contemplation of the Body: The Section on Postures
6.1Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti.
Again further, 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.’
6.2Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
However his body is disposed, so he understands it.
7.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
Thus he dwells contemplating body in body internally, or he dwells contemplating body in body externally, or he dwells contemplating body in body both internally and externally.
7.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of vanishing in the body, or he dwells contemplating the nature of arising-and-vanishing in the body.
7.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There is a body.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
7.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
7.5Iriyāpathapabbaṁ niṭṭhitaṁ.
The section on postures is finished.
8.01.3. Kāyānupassanāsampajānapabba
1.3. Contemplation of the Body: The Section on Full Awareness [sampajānā]
8.1Puna 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 further, bhikkhus, when going forward and returning, a bhikkhu acts with full awareness [sampajānakārī]; when looking ahead and looking away, he acts with full awareness [sampajānakārī]; when bending and stretching, he acts with full awareness [sampajānakārī]; when wearing the outer robe and carrying the bowl and robes, he acts with full awareness [sampajānakārī]; when eating, drinking, chewing, and tasting, he acts with full awareness [sampajānakārī]; when urinating and defecating, he acts with full awareness [sampajānakārī]; when walking, standing, sitting, falling asleep, waking up, speaking, and remaining silent, he acts with full awareness [sampajānakārī].
9.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
9.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
9.3Sampajānapabbaṁ niṭṭhitaṁ.
The section on full awareness [sampajānā] is finished.
10.01.4. Kāyānupassanāpaṭikūlamanasikārapabba
1.4. Contemplation of the Body: The Section on Attention to the Unattractive
10.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
Again further, bhikkhus, a bhikkhu reviews this very body, upwards from the soles of the feet and downwards from the top of the hair, enclosed by skin, full of many kinds of impurity:
10.2‘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, membranes, spleen, lungs, intestines, mesentery, stomach contents, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, joint fluid, urine.’
10.3Seyyathāpi, 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, bhikkhus, a bag with openings at both ends, full of various kinds of grain—such as hill rice, ordinary rice, mung beans, peas, sesame, and husked rice—and a sharp-eyed man were to untie it and review it: ‘These are hill rice, these are ordinary rice, these are mung beans, these are peas, these are sesame, these are husked rice’—
10.4Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
so too, bhikkhus, a bhikkhu reviews this very body, upwards from the soles of the feet and downwards from the top of the hair, enclosed by skin, full of many kinds of impurity:
10.5‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
‘In this body there are head hairs, body hairs … urine.’
11.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
11.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
11.3Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
The section on attention to the unattractive is finished.
12.01.5. Kāyānupassanādhātumanasikārapabba
1.5. Contemplation of the Body: The Section on Attention to the Elements
12.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
Again further, bhikkhus, a bhikkhu reviews this very body, however it is placed, however it is disposed, in terms of elements:
12.2‘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.’
12.3Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa.
Just as, bhikkhus, a skilled butcher or a butcher’s apprentice, having killed a cow and cut it up into portions, might sit at a crossroads—
12.4Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
so too, bhikkhus, a bhikkhu reviews this very body, however it is placed, however it is disposed, in terms of elements:
12.5‘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.’
13.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
13.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
13.3Dhātumanasikārapabbaṁ niṭṭhitaṁ.
The section on attention to the elements is finished.
14.01.6. Kāyānupassanānavasivathikapabba
1.6. Contemplation of the Body: The Section on the Nine Charnel Grounds
14.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
Again further, bhikkhus, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, one day dead, two days dead, or three days dead, bloated, livid, and oozing with decay.
14.2So imameva kāyaṁ upasaṁharati:
He compares this very body with it:
14.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body too is of such a nature, will become like that, and has not gone beyond that.’
15.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
15.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
16.1Puna 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 further, bhikkhus, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground being eaten by crows, being eaten by kites, being eaten by vultures, being eaten by carrion birds, being eaten by dogs, being eaten by tigers, being eaten by leopards, being eaten by jackals, or being eaten by various kinds of creatures.
16.2So imameva kāyaṁ upasaṁharati:
He compares this very body with it:
16.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body too is of such a nature, will become like that, and has not gone beyond that.’
17.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
17.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
18-23.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…
Again further, bhikkhus, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together with sinews …
18-23.2Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…
A skeleton without flesh, smeared with blood, held together with sinews …
18-23.3Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…
A skeleton without flesh and blood, held together with sinews …
24.1Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.
Bones disconnected, scattered in all directions and intermediate directions: 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 spine-bone, here a shoulder-bone, there a neck-bone, here a jaw-bone, there a tooth, here a skull.
24.2So imameva kāyaṁ upasaṁharati:
He compares this very body with it:
24.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body too is of such a nature, will become like that, and has not gone beyond that.’
25.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating body in body internally …
25.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
that too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
26-28.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…
Again further, bhikkhus, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, bones white, like the color of shells …
29.1Aṭṭhikāni puñjakitāni terovassikāni …pe…
Bones piled up, more than a year old …
30.1Aṭṭhikāni pūtīni cuṇṇakajātāni.
Bones rotten, reduced to powder.
30.2So imameva kāyaṁ upasaṁharati:
He compares this very body with it:
30.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body too is of such a nature, will become like that, and has not gone beyond that.’
31.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
Thus he dwells contemplating body in body internally, or he dwells contemplating body in body externally, or he dwells contemplating body in body both internally and externally.
31.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of vanishing in the body, or he dwells contemplating the nature of arising-and-vanishing in the body.
31.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There is a body.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
31.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how, bhikkhus, a bhikkhu dwells contemplating body in body.
31.5Navasivathikapabbaṁ niṭṭhitaṁ.
The section on the nine charnel grounds is finished.
31.6Cuddasakāyānupassanā niṭṭhitā.
The fourteen contemplations of the body are finished.
32.02. Vedanānupassanā
2. Contemplation of Vedanā
32.1Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
And how, bhikkhus, does a bhikkhu dwell contemplating vedanā in vedanā?
32.2Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
Here, bhikkhus, when feeling a sukha vedanā, a bhikkhu understands: ‘I feel a sukha vedanā.’
32.3Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling a dukkha vedanā, he understands: ‘I feel a dukkha vedanā.’
32.4Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling a neither-dukkha-nor-sukha vedanā, he understands: ‘I feel a neither-dukkha-nor-sukha vedanā.’
32.5Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling a worldly sukha vedanā, he understands: ‘I feel a worldly sukha vedanā.’
32.6Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling an unworldly sukha vedanā, he understands: ‘I feel an unworldly sukha vedanā.’
32.7Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling a worldly dukkha vedanā, he understands: ‘I feel a worldly dukkha vedanā.’
32.8Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling an unworldly dukkha vedanā, he understands: ‘I feel an unworldly dukkha vedanā.’
32.9Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling a worldly neither-dukkha-nor-sukha vedanā, he understands: ‘I feel a worldly neither-dukkha-nor-sukha vedanā.’
32.10Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When feeling an unworldly neither-dukkha-nor-sukha vedanā, he understands: ‘I feel an unworldly neither-dukkha-nor-sukha vedanā.’
33.1Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati;
Thus he dwells contemplating vedanā in vedanā internally, or he dwells contemplating vedanā in vedanā externally, or he dwells contemplating vedanā in vedanā both internally and externally.
33.2samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.
Or he dwells contemplating the nature of arising in vedanā, or he dwells contemplating the nature of vanishing in vedanā, or he dwells contemplating the nature of arising-and-vanishing in vedanā.
33.3‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There is vedanā.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
33.4Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
That too is how, bhikkhus, a bhikkhu dwells contemplating vedanā in vedanā.
33.5Vedanānupassanā niṭṭhitā.
Contemplation of vedanā is finished.
34.03. Cittānupassanā
3. Contemplation of Mind [citta]
34.1Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati?
And how, bhikkhus, does a bhikkhu dwell contemplating mind [citta] in mind [citta]?
34.2Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
Here, bhikkhus, when mind [citta] has passion, a bhikkhu understands: ‘Mind [citta] has passion.’
34.3Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.
When mind [citta] is without passion, he understands: ‘Mind [citta] is without passion.’
34.4Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.
When mind [citta] has aversion, he understands: ‘Mind [citta] has aversion.’
34.5Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.
When mind [citta] is without aversion, he understands: ‘Mind [citta] is without aversion.’
34.6Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.
When mind [citta] has delusion, he understands: ‘Mind [citta] has delusion.’
34.7Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.
When mind [citta] is without delusion, he understands: ‘Mind [citta] is without delusion.’
34.8Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.
When mind [citta] is constricted, he understands: ‘Mind [citta] is constricted.’
34.9Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.
When mind [citta] is scattered, he understands: ‘Mind [citta] is scattered.’
34.10Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.
When mind [citta] is expanded, he understands: ‘Mind [citta] is expanded.’
34.11Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.
When mind [citta] is not expanded, he understands: ‘Mind [citta] is not expanded.’
34.12Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.
When mind [citta] is surpassable, he understands: ‘Mind [citta] is surpassable.’
34.13Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.
When mind [citta] is unsurpassable, he understands: ‘Mind [citta] is unsurpassable.’
34.14Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.
When mind [citta] is endowed with samādhi [samāhitaṁ], he understands: ‘Mind [citta] is endowed with samādhi [samāhitaṁ].’
34.15Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.
When mind [citta] is not endowed with samādhi [asamāhitaṁ], he understands: ‘Mind [citta] is not endowed with samādhi [asamāhitaṁ].’
34.16Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.
When mind [citta] is liberated, he understands: ‘Mind [citta] is liberated.’
34.17Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
When mind [citta] is not liberated, he understands: ‘Mind [citta] is not liberated.’
35.1Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati;
Thus he dwells contemplating mind [citta] in mind [citta] internally, or he dwells contemplating mind [citta] in mind [citta] externally, or he dwells contemplating mind [citta] in mind [citta] both internally and externally.
35.2samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.
Or he dwells contemplating the nature of arising in mind [citta], or he dwells contemplating the nature of vanishing in mind [citta], or he dwells contemplating the nature of arising-and-vanishing in mind [citta].
35.3‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There is mind [citta].’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
35.4Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
That too is how, bhikkhus, a bhikkhu dwells contemplating mind [citta] in mind [citta].
35.5Cittānupassanā niṭṭhitā.
Contemplation of mind [citta] is finished.
36.0.14. Dhammānupassanā
4. Contemplation of Dhammas
36.0.24.1. Dhammānupassanānīvaraṇapabba
4.1. Contemplation of Dhammas: The Section on the Hindrances
36.1Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas?
36.2Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Here, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the five hindrances.
36.3Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with regard to the five hindrances?
36.4Idha, 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, bhikkhus, when sensual desire is present internally, a bhikkhu understands: ‘Sensual desire is present internally in me’; when sensual desire is not present internally, he understands: ‘Sensual desire is not present internally in me.’ And he understands how unarisen sensual desire comes to arise, how arisen sensual desire comes to be abandoned, and how abandoned sensual desire does not arise again in the future.
36.5Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.
When ill will is present internally, he understands: ‘Ill will is present internally in me’; when ill will is not present internally, he understands: ‘Ill will is not present internally in me.’ And he understands how unarisen ill will comes to arise, how arisen ill will comes to be abandoned, and how abandoned ill will does not arise again in the future.
36.6Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.
When dullness and drowsiness are present internally, he understands: ‘Dullness and drowsiness are present internally in me’; when dullness and drowsiness are not present internally, he understands: ‘Dullness and drowsiness are not present internally in me.’ And he understands how unarisen dullness and drowsiness come to arise, how arisen dullness and drowsiness come to be abandoned, and how abandoned dullness and drowsiness do not arise again in the future.
36.7Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.
When restlessness and remorse are present internally, he understands: ‘Restlessness and remorse are present internally in me’; when restlessness and remorse are not present internally, he understands: ‘Restlessness and remorse are not present internally in me.’ And he understands how unarisen restlessness and remorse come to arise, how arisen restlessness and remorse come to be abandoned, and how abandoned restlessness and remorse do not arise again in the future.
36.8Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.
When doubt is present internally, he understands: ‘Doubt is present internally in me’; when doubt is not present internally, he understands: ‘Doubt is not present internally in me.’ And he understands how unarisen doubt comes to arise, how arisen doubt comes to be abandoned, and how abandoned doubt does not arise again in the future.
37.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
Thus he dwells contemplating dhammas in dhammas internally, or he dwells contemplating dhammas in dhammas externally, or he dwells contemplating dhammas in dhammas both internally and externally.
37.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or he dwells contemplating the nature of arising in dhammas, or he dwells contemplating the nature of vanishing in dhammas, or he dwells contemplating the nature of arising-and-vanishing in dhammas.
37.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There are dhammas.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
37.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
That too is how, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the five hindrances.
37.5Nīvaraṇapabbaṁ niṭṭhitaṁ.
The section on the hindrances is finished.
38.04.2. Dhammānupassanākhandhapabba
4.2. Contemplation of Dhammas: The Section on the Aggregates
38.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Again further, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the five aggregates of clinging/feeding [upādānakkhandhesu].
38.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with regard to the five aggregates of clinging/feeding [upādānakkhandhesu]?
38.3Idha, bhikkhave, bhikkhu:
Here, bhikkhus, a bhikkhu understands:
38.4‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Thus is rūpa, thus is the arising of rūpa, thus is the vanishing of rūpa;
38.5iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
thus is vedanā, thus is the arising of vedanā, thus is the vanishing of vedanā;
38.6iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
thus is saññā, thus is the arising of saññā, thus is the vanishing of saññā;
38.7iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
thus are saṅkhāras, thus is the arising of saṅkhāras, thus is the vanishing of saṅkhāras;
38.8iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
thus is consciousness [viññāṇa], thus is the arising of consciousness [viññāṇa], thus is the vanishing of consciousness [viññāṇa].’
39.1iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
Thus he dwells contemplating dhammas in dhammas internally, or he dwells contemplating dhammas in dhammas externally, or he dwells contemplating dhammas in dhammas both internally and externally.
39.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or he dwells contemplating the nature of arising in dhammas, or he dwells contemplating the nature of vanishing in dhammas, or he dwells contemplating the nature of arising-and-vanishing in dhammas.
39.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There are dhammas.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
39.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
That too is how, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the five aggregates of clinging/feeding [upādānakkhandhesu].
39.5Khandhapabbaṁ niṭṭhitaṁ.
The section on the aggregates is finished.
40.04.3. Dhammānupassanāāyatanapabba
4.3. Contemplation of Dhammas: The Section on the Dimensions [āyatana]
40.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Again further, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the six internal and external dimensions [āyatana].
40.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with regard to the six internal and external dimensions [āyatana]?
40.3Idha, 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, bhikkhus, a bhikkhu understands the eye, and he understands forms; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
40.4Sotañca 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, and he understands sounds; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
40.5Ghānañca 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, and he understands odors; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
40.6Jivhañca 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, and he understands tastes; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
40.7Kāyañca 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, and he understands tangibles; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
40.8Manañca 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, and he understands dhammas; and he understands the fetter that arises dependent on both. And he understands how an unarisen fetter comes to arise, how an arisen fetter comes to be abandoned, and how an abandoned fetter does not arise again in the future.
41.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
Thus he dwells contemplating dhammas in dhammas internally, or he dwells contemplating dhammas in dhammas externally, or he dwells contemplating dhammas in dhammas both internally and externally.
41.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or he dwells contemplating the nature of arising in dhammas, or he dwells contemplating the nature of vanishing in dhammas, or he dwells contemplating the nature of arising-and-vanishing in dhammas.
41.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There are dhammas.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent and does not cling to anything in the world [upādiyati].
41.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
That too is how, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the six internal and external dimensions [āyatana].
41.5Āyatanapabbaṁ niṭṭhitaṁ.
The section on the dimensions [āyatana] is finished.
42.04.4. Dhammānupassanābojjhaṅgapabba
4.4. Contemplation of Dhammas: The Section on the Bojjhaṅgas
42.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Again further, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the seven bojjhaṅgas.
42.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with regard to the seven bojjhaṅgas?
42.3Idha, 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, bhikkhus, when the bojjhaṅga of sati [satisambojjhaṅga] is present internally, a bhikkhu understands: ‘The bojjhaṅga of sati [satisambojjhaṅga] is present internally in me’; when the bojjhaṅga of sati [satisambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of sati [satisambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of sati [satisambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of sati [satisambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.4Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] is present internally in me’; when the bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of investigation of dhammas [dhammavicayasambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.5Santaṁ 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.
When the bojjhaṅga of energy [vīriyasambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of energy [vīriyasambojjhaṅga] is present internally in me’; when the bojjhaṅga of energy [vīriyasambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of energy [vīriyasambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of energy [vīriyasambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of energy [vīriyasambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.6Santaṁ 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.
When the bojjhaṅga of pīti [pītisambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of pīti [pītisambojjhaṅga] is present internally in me’; when the bojjhaṅga of pīti [pītisambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of pīti [pītisambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of pīti [pītisambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of pīti [pītisambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.7Santaṁ 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.
When the bojjhaṅga of tranquility [passaddhisambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of tranquility [passaddhisambojjhaṅga] is present internally in me’; when the bojjhaṅga of tranquility [passaddhisambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of tranquility [passaddhisambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of tranquility [passaddhisambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of tranquility [passaddhisambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.8Santaṁ 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.
When the bojjhaṅga of samādhi [samādhisambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of samādhi [samādhisambojjhaṅga] is present internally in me’; when the bojjhaṅga of samādhi [samādhisambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of samādhi [samādhisambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of samādhi [samādhisambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of samādhi [samādhisambojjhaṅga] comes to fulfillment through development [bhāvanāya].
42.9Santaṁ 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.
When the bojjhaṅga of equanimity [upekkhāsambojjhaṅga] is present internally, he understands: ‘The bojjhaṅga of equanimity [upekkhāsambojjhaṅga] is present internally in me’; when the bojjhaṅga of equanimity [upekkhāsambojjhaṅga] is not present internally, he understands: ‘The bojjhaṅga of equanimity [upekkhāsambojjhaṅga] is not present internally in me.’ And he understands how the unarisen bojjhaṅga of equanimity [upekkhāsambojjhaṅga] comes to arise, and how the arisen bojjhaṅga of equanimity [upekkhāsambojjhaṅga] comes to fulfillment through development [bhāvanāya].
43.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
Thus he dwells contemplating dhammas in dhammas internally, or he dwells contemplating dhammas in dhammas externally, or he dwells contemplating dhammas in dhammas both internally and externally.
43.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or he dwells contemplating the nature of arising in dhammas, or he dwells contemplating the nature of vanishing in dhammas, or he dwells contemplating the nature of arising-and-vanishing in dhammas.
43.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There are dhammas.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
43.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
That too is how, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the seven bojjhaṅgas.
43.5Bojjhaṅgapabbaṁ niṭṭhitaṁ.
The section on the bojjhaṅgas is finished.
44.04.5. Dhammānupassanāsaccapabba
4.5. Contemplation of Dhammas: The Section on the Truths
44.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Again further, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the four noble truths.
44.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with regard to the four noble truths?
44.3Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Here, bhikkhus, a bhikkhu understands as it truly is: ‘This is dukkha’; he understands as it truly is: ‘This is the arising of dukkha’; he understands as it truly is: ‘This is the cessation of dukkha’; he understands as it truly is: ‘This is the practice leading to the cessation of dukkha.’
45.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
Thus he dwells contemplating dhammas in dhammas internally, or he dwells contemplating dhammas in dhammas externally, or he dwells contemplating dhammas in dhammas both internally and externally.
45.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or he dwells contemplating the nature of arising in dhammas, or he dwells contemplating the nature of vanishing in dhammas, or he dwells contemplating the nature of arising-and-vanishing in dhammas.
45.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or else sati is established for him: ‘There are dhammas.’ Just for the measure of knowledge and the measure of sati [paṭissatimattāya], he dwells independent, and he does not cling to anything in the world [upādiyati].
45.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
That too is how, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with regard to the four noble truths.
45.5Saccapabbaṁ niṭṭhitaṁ.
The section on the truths is finished.
45.6Dhammānupassanā niṭṭhitā.
Contemplation of dhammas is finished.
46.1Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
Whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven years, for that person one of two fruits could be expected:
46.2diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
final knowledge in this very life, or, if there is a residue remaining, non-returning.
46.3Tiṭṭhantu, bhikkhave, satta vassāni.
Let alone seven years, bhikkhus.
46.4Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…
Whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for six years …
46.5pañca vassāni …
five years …
46.6cattāri vassāni …
four years …
46.7tīṇi vassāni …
three years …
46.8dve vassāni …
two years …
46.9ekaṁ vassaṁ …
one year …
46.10tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
Let alone one year, bhikkhus.
46.11Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
Whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven months, for that person one of two fruits could be expected:
46.12diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
final knowledge in this very life, or, if there is a residue remaining, non-returning.
46.13Tiṭṭhantu, bhikkhave, satta māsāni.
Let alone seven months, bhikkhus.
46.14Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…
Whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for six months …
46.15pañca māsāni …
five months …
46.16cattāri māsāni …
four months …
46.17tīṇi māsāni …
three months …
46.18dve māsāni …
two months …
46.19ekaṁ māsaṁ …
one month …
46.20aḍḍhamāsaṁ …
half a month …
46.21tiṭṭhatu, bhikkhave, aḍḍhamāso.
Let alone half a month, bhikkhus.
46.22Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
Whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven days, for that person one of two fruits could be expected:
46.23diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.
final knowledge in this very life, or, if there is a residue remaining, non-returning.”
47.1‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti.
‘This is the direct path, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of dukkha and distress, for the attainment of the true way, for the realization of nibbāna—that is, the four satipaṭṭhānas.’
47.2Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
It is in reference to this that this was said.”
47.3Idamavoca bhagavā.
This is what the Bhagavā said.
47.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Bhagavā’s words.
47.5Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
The Satipaṭṭhāna is finished, the tenth.
47.6Mūlapariyāyavaggo niṭṭhito paṭhamo.
The first chapter, The Root of All Things, is finished.
48.0Tassuddānaṁ
Its summary verse:
48.1Mūlasusaṁvaradhammadāyādā,
Root, good restraint, heirs in dhamma,
48.2Bheravānaṅgaṇākaṅkheyyavatthaṁ;
Terror, without blemish, wish, the cloth;
48.3Sallekhasammādiṭṭhisatipaṭṭhaṁ,
Effacement, right view, satipaṭṭhāna,
48.4Vaggavaro asamo susamatto.
The excellent chapter, unequalled, well completed.