Anagarika Tevijjo_Arousing Mindfulness

7/27/2019 Anagarika Tevijjo_Arousing Mindfulness

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THERAVADADHAMMA

Alle Medien auf Theravada Dhamma sind ein Geschenk des dhamma und somit ausschliesslich zur kostenlosen Verteilung.

All media on Theravada Dhamma are for free distribution only as a gift of Dhamma.

Anagarika Tevijjo Arousing Mindfulness

Comparative Translations: In the document which follows below the reader will

be able to compare three different Translations of the Satipatthana Sutta from

Pali into English by three different recognized Theravada scholars.

MN 10PTS: M i 55

Satipatthana Sutta:

The Foundations of Mindfulness

translated from the Pali by

Nyanasatta Thera

Buddhist Publication Society 19942009

Thus have I heard. At one time the Blessed One was living among the Kurus, atKammasadamma, a market town of the Kuru people. There the Blessed Oneaddressed the bhikkhu thus: "Monks," and they replied to him, "Venerable Sir."

The Blessed One spoke as follows:This is the only way, monks, for the purification of beings, for the overcoming of

sorrow and lamentation, for the destruction of suffering and grief, for reaching

the right path, for the attainment of Nibbana, namely, the four foundations ofmindfulness.What are the four?

Herein (in this teaching) a monk lives contemplating the body in the (i) body,1ardent, clearly comprehending and mindful, having overcome, in this world,

covetousness and grief; he lives contemplating (ii) feelings in feelings, ardent,clearly comprehending and mindful, having overcome, in this world,covetousness and grief; he lives contemplating (iii) consciousness in

consciousness,2 ardent, clearly comprehending and mindful, having overcome, inthis world, covetousness and grief; he lives contemplating (ix) mental objects inmental objects, ardent, clearly comprehending and mindful, having overcome, in

this world, covetousness and grief.


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I. The Contemplation of the Body

1. MINDFULNESS OF BREATHING And how does a monk live contemplating the body in the body?Herein, monks, a monk, having gone to the forest, to the foot of a tree or to an

empty place, sits down with his legs-crossed, keeps his body erect and hismindfulness alert.3Ever mindful he breathes in, mindful he breathes out. Breathing in a long breath,

he knows, "I am breathing in a long breath"; breathing out a long breath, he

knows, "I am breathing out a long breath"; breathing in a short breath, heknows, "I am breathing in a short breath"; breathing out a short breath, heknows, "I am breathing out a short breath.""Experiencing the whole (breath-) body, I shall breathe in," thus he trainshimself. "Experiencing the whole (breath-) body, I shall breathe out," thus he

trains himself. "Calming the activity of the (breath-) body, I shall breathe in,"thus he trains himself. "Calming the activity of the (breath-) body, I shall breatheout," thus he trains himself.

Just as a skillful turner or turner's apprentice, making a long turn, knows, "I ammaking a long turn," or making a short turn, knows, "I am making a short turn,"just so the monk, breathing in a long breath, knows, "I am breathing in a long

breath"; breathing out a long breath, he knows, "I am breathing out a longbreath"; breathing in a short breath, he knows, "I am breathing in a shortbreath"; breathing out a short breath, he knows, "I am breathing out a short

breath." "Experiencing the whole (breath-) body, I shall breathe in," thus hetrains himself. "Experiencing the whole (breath-) body, I shall breathe out," thushe trains himself. "Calming the activity of the (breath-) body, I shall breathe in,"

thus he trains himself. "Calming the activity of the (breath-) body, I shall breatheout," thus he trains himself.Thus he lives contemplating the body in the body, internally, or he lives

contemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally.4 He lives contemplating origination

factors5 in the body, or he lives contemplating dissolution factors6 in the body,or he lives contemplating origination-and-dissolution factors7 in the body. Or his

mindfulness is established with the thought: "The body exists,"8 to the extentnecessary just for knowledge and mindfulness, and he lives detached,9 and

clings to nothing in the world. Thus also, monks, a monk lives contemplating thebody in the body.

2. THE POSTURES OF THE BODY And further, monks, a monk knows, when he is going, "I am going"; he knows,when he is standing, "I am standing"; he knows, when he is sitting, "I am

sitting"; he knows, when he is lying down, "I am lying down"; or just as his bodyis disposed so he knows it.

Thus he lives contemplating the body in the body, internally, or he livescontemplating the body in the body externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination


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factors in the body, or he lives contemplating dissolution factors in the body, orhe lives contemplating origination-and-dissolution factors in the body.10 Or hismindfulness is established with the thought: "The body exists," to the extent

necessary just for knowledge and mindfulness, and he lives detached, and clingsto nothing in the world. Thus also, monks, a monk lives contemplating the body

in the body.

3. MINDFULNESS WITH CLEARCOMPREHENSIONAnd further, monks, a monk, in going forward and back, applies clear

comprehension; in looking straight on and looking away, he applies clearcomprehension; in bending and in stretching, he applies clear comprehension; inwearing robes and carrying the bowl, he applies clear comprehension; in eating,

drinking, chewing and savoring, he applies clear comprehension; in walking, instanding, in sitting, in falling asleep, in waking, in speaking and in keepingsilence, he applies clear comprehension.

Thus he lives contemplating the body in the body...

4. THE REFLECTION ON THE REPULSIVENESS OF THE BODY And further, monks, a monk reflects on this very body enveloped by the skin andfull of manifold impurity, from the soles up, and from the top of the head-hairsdown, thinking thus: "There are in this body hair of the head, hair of the body,

nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff,spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood,sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine."

Just as if there were a double-mouthed provision bag full of various kinds ofgrain such as hill paddy, paddy, green gram, cow-peas, sesamum, and huskedrice, and a man with sound eyes, having opened that bag, were to take stock of

the contents thus: "This is hill paddy, this is paddy, this is green gram, this iscow-pea, this is sesamum, this is husked rice." Just so, monks, a monk reflectson this very body enveloped by the skin and full of manifold impurity, from the

soles up, and from the top of the head-hairs down, thinking thus: "There are inthis body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews,bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery,

gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasalmucus, synovial fluid, urine."Thus he lives contemplating the body in the body...

5. THE REFLECTION ON THE MATERIAL ELEMENTS

And further, monks, a monk reflects on this very body, however it be placed ordisposed, by way of the material elements: "There are in this body the element

of earth, the element of water, the element of fire, the element of wind."11Just as if, monks, a clever cow-butcher or his apprentice, having slaughtered a

cow and divided it into portions, should be sitting at the junction of four highroads, in the same way, a monk reflects on this very body, as it is placed or

disposed, by way of the material elements: "There are in this body the elementsof earth, water, fire, and wind."Thus he lives contemplating the body in the body...

6. THE N INE CEMETERY CONTEMPLATIONS(1) And further, monks, as if a monk sees a body dead one, two, or three days;

swollen, blue and festering, thrown in the charnel ground, he then applies thisperception to his own body thus: "Verily, also my own body is of the samenature; such it will become and will not escape it."


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Thus he lives contemplating the body in the body, internally, or he livescontemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination-

factors in the body, or he lives contemplating dissolution factors in the body, orhe lives in contemplating origination-and-dissolution-factors in the body. Or his

mindfulness is established with the thought: "The body exists," to the extentnecessary just for knowledge and mindfulness, and he lives detached, and clingsto nothing in the world. Thus also, monks, a monk lives contemplating the bodyin the body.

(2) And further, monks, as if a monk sees a body thrown in the charnel ground,being eaten by crows, hawks, vultures, dogs, jackals or by different kinds ofworms, he then applies this perception to his own body thus: "Verily, also my

own body is of the same nature; such it will become and will not escape it."Thus he lives contemplating the body in the body...(3) And further, monks, as if a monk sees a body thrown in the charnel ground

and reduced to a skeleton with some flesh and blood attached to it, held together

by the tendons...(4) And further, monks, as if a monk sees a body thrown in the charnel groundand reduced to a skeleton blood-besmeared and without flesh, held together bythe tendons...(5) And further, monks, as if a monk sees a body thrown in the charnel ground

and reduced to a skeleton without flesh and blood, held together by thetendons...(6) And further, monks, as if a monk sees a body thrown in the charnel ground

and reduced to disconnected bones, scattered in all directions, here a bone of thehand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine andskull...

(7) And further, monks, as if a monk sees a body thrown in the charnel ground,reduced to bleached bones of conch-like color...(8) And further, monks, as if a monk sees a body thrown in the charnel ground

reduced to bones, more than a year-old, lying in a heap...(9) And further, monks, as if a monk sees a body thrown in the charnel ground,reduced to bones gone rotten and become dust, he then applies this perception

to his own body thus: "Verily, also my own body is of the same nature; such itwill become and will not escape it."Thus he lives contemplating the body in the body, internally, or he lives

contemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination

factors in the body, or he lives contemplating dissolution factors in the body, orhe lives contemplating origination-and-dissolution factors in the body. Or his

mindfulness is established with the thought: "The body exists," to the extentnecessary just for knowledge and mindfulness, and he lives detached, and clings

to nothing in the world. Thus also, monks, a monk lives contemplating the bodyin the body.

II. The Contemplation of FeelingAnd how, monks, does a monk live contemplating feelings in feelings?Herein, monks, a monk when experiencing a pleasant feeling knows, "I

experience a pleasant feeling"; when experiencing a painful feeling, he knows, "Iexperience a painful feeling"; when experiencing a neither-pleasant-nor-painful

feeling," he knows, "I experience a neither-pleasant-nor-painful feeling." Whenexperiencing a pleasant worldly feeling, he knows, "I experience a pleasantworldly feeling"; when experiencing a pleasant spiritual feeling, he knows, "I


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experience a pleasant spiritual feeling"; when experiencing a painful worldlyfeeling, he knows, "I experience a painful worldly feeling"; when experiencing apainful spiritual feeling, he knows, "I experience a painful spiritual feeling"; when

experiencing a neither-pleasant-nor-painful worldly feeling, he knows, "Iexperience a neither-pleasant-nor-painful worldly feeling"; when experiencing a

neither-pleasant-nor-painful spiritual feeling, he knows, "I experience a neither-pleasant-nor-painful spiritual feeling."Thus he lives contemplating feelings in feelings internally, or he livescontemplating feelings in feelings externally, or he lives contemplating feelings in

feelings internally and externally. He lives contemplating origination factors infeelings, or he lives contemplating dissolution factors in feelings, or he livescontemplating origination-and-dissolution factors in feelings.12 Or his

mindfulness is established with the thought, "Feeling exists," to the extentnecessary just for knowledge and mindfulness, and he lives detached, and clingsto nothing in the world. Thus, monks, a monk lives contemplating feelings in

feelings.

III. The Contemplation of ConsciousnessAnd how, monks, does a monk live contemplating consciousness inconsciousness?Herein, monks, a monk knows the consciousness with lust, as with lust; the

consciousness without lust, as without lust; the consciousness with hate, as withhate; the consciousness without hate, as without hate; the consciousness withignorance, as with ignorance; the consciousness without ignorance, as without

ignorance; the shrunken state of consciousness, as the shrunken state;13 thedistracted state of consciousness, as the distracted state;14 the developed stateof consciousness as the developed state;15 the undeveloped state of

consciousness as the undeveloped state;16 the state of consciousness with someother mental state superior to it, as the state with something mentally higher;17the state of consciousness with no other mental state superior to it, as the state

with nothing mentally higher;18 the concentrated state of consciousness, as theconcentrated state; the unconcentrated state of consciousness, as theunconcentrated state; the freed state of consciousness, as the freed state;19 and

the unfreed state of consciousness as the unfreed state.Thus he lives contemplating consciousness in consciousness internally, or helives contemplating consciousness in consciousness externally, or he lives

contemplating consciousness in consciousness internally and externally. He livescontemplating origination factors in consciousness, or he lives contemplating

dissolution-factors in consciousness, or he lives contemplating origination-and-dissolution factors in consciousness.20 Or his mindfulness is established with the

thought, "Consciousness exists," to the extent necessary just for knowledge andmindfulness, and he lives detached, and clings to nothing in the world. Thus,

monks, a monk lives contemplating consciousness in consciousness.

IV. The Contemplation of Mental Objects

1. THE F IVE HINDRANCES


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And how, monks, does a monk live contemplating mental objects in mentalobjects?Herein, monks, a monk lives contemplating mental objects in the mental objects

of the five hindrances.How, monks, does a monk live contemplating mental objects in the mental

objects of the five hindrances?Herein, monks, when sense-desire is present, a monk knows, "There is sense-desire in me," or when sense-desire is not present, he knows, "There is nosense-desire in me." He knows how the arising of the non-arisen sense-desire

comes to be; he knows how the abandoning of the arisen sense-desire comes tobe; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.

When angeris present, he knows, "There is anger in me," or when anger is notpresent, he knows, "There is no anger in me." He knows how the arising of thenon-arisen anger comes to be; he knows how the abandoning of the arisen anger

comes to be; and he knows how the non-arising in the future of the abandoned

anger comes to be.When sloth and torporare present, he knows, "There are sloth and torpor inme," or when sloth and torpor are not present, he knows, "There are no slothand torpor in me." He knows how the arising of the non-arisen sloth and torporcomes to be; he knows how the abandoning of the arisen sloth and torpor comes

to be; and he knows how the non-arising in the future of the abandoned slothand torpor comes to be.When agitation and remorse are present, he knows, "There are agitation andremorse in me," or when agitation and remorse are not present, he knows,"There are no agitation and remorse in me." He knows how the arising of thenon-arisen agitation and remorse comes to be; he knows how the abandoning of

the arisen agitation and remorse comes to be; and he knows how the non-arisingin the future of the abandoned agitation and remorse comes to be.When doubtis present, he knows, "There is doubt in me," or when doubt is notpresent, he knows, "There is no doubt in me." He knows how the arising of thenon-arisen doubt comes to be; he knows how the abandoning of the arisen doubtcomes to be; and he knows how the non-arising in the future of the abandoned

doubt comes to be.Thus he lives contemplating mental objects in mental objects, internally, or helives contemplating mental objects in mental objects, externally, or he lives

contemplating mental objects in mental objects internally and externally. He livescontemplating origination factors in mental objects, or he lives contemplating

dissolution factors in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects.21 Or his mindfulness is established with the

thought, "Mental objects exist," to the extent necessary just for knowledge andmindfulness, and he lives detached, and clings to nothing in the world. Thus also,

monks, a monk lives contemplating mental objects in the mental objects of thefive hindrances.

2. THE F IVE AGGREGATES OF CLINGING And further, monks, a monk lives contemplating mental objects in the mental

objects of the five aggregates of clinging.22How, monks, does a monk live contemplating mental objects in the mental

objects of the five aggregates of clinging?Herein, monks, a monk thinks, "Thus is material form; thus is the arising ofmaterial form; and thus is the disappearance of material form. Thus is feeling;


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thus is the arising of feeling; and thus is the disappearance of feeling. Thus isperception; thus is the arising of perception; and thus is the disappearance ofperception. Thus are formations; thus is the arising of formations; and thus isthe disappearance of formations. Thus is consciousness; thus is the arising ofconsciousness; and thus is the disappearance of consciousness."

Thus he lives contemplating mental objects in mental objects, internally, or helives contemplating mental objects in mental objects, externally, or he livescontemplating mental objects in mental objects internally and externally. He livescontemplating origination factors in mental objects, or he lives contemplating

dissolution factors in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects.23 Or his mindfulness is established with thethought, "Mental objects exist," to the extent necessary just for knowledge and

mindfulness, and he lives detached, and clings to nothing in the world. Thus also,monks, a monk lives contemplating mental objects in the mental objects of thefive aggregates of clinging.

3. THE S IX INTERNAL AND EXTERNAL SENSE BASES And further, monks, a monk lives contemplating mental objects in the mentalobjects of the six internal and the six external sense-bases.How, monks, does a monk live contemplating mental objects in the mentalobjects of the six internal and the six external sense-bases?

Herein, monks, a monk knows the eye and visual forms and the fetter that arisesdependent on both (the eye and forms);24 he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the arisen fetter

comes to be; and he knows how the non-arising in the future of the abandonedfetter comes to be.He knows the earand sounds... the nose and smells... the tongue and flavors...the bodyand tactual objects... the mindand mental objects, and the fetter thatarises dependent on both; he knows how the arising of the non-arisen fettercomes to be; he knows how the abandoning of the arisen fetter comes to be; and

he knows how the non-arising in the future of the abandoned fetter comes to be.Thus he lives contemplating mental objects in mental objects, internally or helives contemplating mental objects in mental objects, externally, or he lives

contemplating mental objects in mental objects internally and externally. He livescontemplating origination factors in mental objects, or he lives contemplatingdissolution factors in mental objects, or he lives contemplating origination-and-

dissolution factors in mental objects.25 Or his mindfulness is established with thethought, "Mental objects exist," to the extent necessary just for knowledge and

mindfulness, and he lives detached, and clings to nothing in the world. Thus,monks, a monk lives contemplating mental objects in the mental objects of the

six internal and the six external sense-bases.4. THE SEVEN FACTORS OF ENLIGHTENMENT

And further, monks, a monk lives contemplating mental objects in the mentalobjects of the seven factors of enlightenment.

How, monks, does a monk live contemplating mental objects in the mentalobjects of the seven factors of enlightenment?Herein, monks, when the enlightenment-factor of mindfulness is present, themonk knows, "The enlightenment-factor of mindfulness is in me," or when the

enlightenment-factor of mindfulness is absent, he knows, "The enlightenment-factor of mindfulness is not in me"; and he knows how the arising of the non-

arisen enlightenment-factor of mindfulness comes to be; and how perfection inthe development of the arisen enlightenment-factor of mindfulness comes to be.


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When the enlightenment-factor ofthe investigation of mental objects is present,the monk knows, "The enlightenment-factor of the investigation of mentalobjects is in me"; when the enlightenment-factor of the investigation of mental

objects is absent, he knows, "The enlightenment-factor of the investigation ofmental objects is not in me"; and he knows how the arising of the non-arisen

enlightenment-factor of the investigation of mental objects comes to be, and howperfection in the development of the arisen enlightenment-factor of theinvestigation of mental objects comes to be.When the enlightenment-factor of energy is present, he knows, "Theenlightenment-factor of energy is in me"; when the enlightenment-factor ofenergy is absent, he knows, "The enlightenment-factor of energy is not in me";and he knows how the arising of the non-arisen enlightenment-factor of energy

comes to be, and how perfection in the development of the arisenenlightenment-factor of energy comes to be.When the enlightenment-factor ofjoyis present, he knows, "The enlightenment-factor of joy is in me"; when the enlightenment-factor of joy is absent, he knows,

"The enlightenment-factor of joy is not in me"; and he knows how the arising ofthe non-arisen enlightenment-factor of joy comes to be, and how perfection inthe development of the arisen enlightenment-factor of joy comes to be.When the enlightenment-factor of tranquillity is present, he knows, "Theenlightenment-factor of tranquillity is in me"; when the enlightenment-factor of

tranquillity is absent, he knows, "The enlightenment-factor of tranquillity is not inme"; and he knows how the arising of the non-arisen enlightenment-factor oftranquillity comes to be, and how perfection in the development of the arisen

enlightenment-factor of tranquillity comes to be.When the enlightenment-factor of concentration is present, he knows, "Theenlightenment-factor of concentration is in me"; when the enlightenment-factor

of concentration is absent, he knows, "The enlightenment-factor of concentrationis not in me"; and he knows how the arising of the non-arisen enlightenment-factor of concentration comes to be, and how perfection in the development of

the arisen enlightenment-factor of concentration comes to be.When the enlightenment-factor of equanimity is present, he knows, "Theenlightenment-factor of equanimity is in me"; when the enlightenment-factor of

equanimity is absent, he knows, "The enlightenment-factor of equanimity is notin me"; and he knows how the arising of the non-arisen enlightenment-factor ofequanimity comes to be, and how perfection in the development of the arisen

enlightenment-factor of equanimity comes to be.Thus he lives contemplating mental objects in mental objects, internally, or he

lives contemplating mental objects in mental objects, externally, or he livescontemplating mental objects in mental objects internally and externally. He lives

contemplating origination-factors in mental objects, or he lives contemplatingdissolution-factors in mental objects, or he lives contemplating origination-and-

dissolution-factors in mental objects.26 Or his mindfulness is established withthe thought, "Mental objects exist," to the extent necessary just for knowledge

and mindfulness, and he lives detached, and clings to nothing in the world. Thus,monks, a monk lives contemplating mental objects in the mental objects of theseven factors of enlightenment.

5. THE FOUR NOBLE TRUTHS And, further, monks, a monk lives contemplating mental objects in the mental

objects of the four noble truths.How, monks, does a monk live contemplating mental objects in the mentalobjects of the four noble truths?


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Herein, monks, a monk knows, "This is suffering,"according to reality; he knows,"This is the origin of suffering," according to reality; he knows, "This is thecessation of suffering,"according to reality; he knows "This is the road leading tothe cessation of suffering,"according to reality.Thus he lives contemplating mental objects in mental objects, internally, or he

lives contemplating mental objects in mental objects, externally, or he livescontemplating mental objects in mental objects internally and externally. He livescontemplating origination-factors in mental objects, or he lives contemplatingdissolution-factors in mental objects, or he lives contemplating origination-and-

dissolution-factors in mental objects.27 Or his mindfulness is established withthe thought, "Mental objects exist," to the extent necessary just for knowledgeand mindfulness, and he lives detached, and clings to nothing in the world. Thus,

monks, a monk lives contemplating mental objects in the mental objects of thefour noble truths.

* *Verily, monks, whosoever practices these four foundations of mindfulness in thismanner for seven years, then one of these two fruits may be expected by him:highest knowledge (arahantship) here and now, or if some remainder of clingingis yet present, the state of non-returning.28O monks, let alone seven years. Should any person practice these four

foundations of mindfulness in this manner for six years... five years... fouryears... three years... two years... one year, then one of these two fruits may beexpected by him: highest knowledge here and now, or if some remainder of

clinging is yet present, the state of non-returning.O monks, let alone a year. Should any person practice these four foundations ofmindfulness in this manner for seven months... six months... five months... four

months... three months... two months... a month... half a month, then one ofthese two fruits may be expected by him: highest knowledge here and now, or ifsome remainder of clinging is yet present, the state of non-returning.

O monks, let alone half a month. Should any person practice these fourfoundations of mindfulness in this manner for a week, then one of these twofruits may be expected by him: highest knowledge here and now, or if some

remainder of clinging is yet present, the state of non-returning.Because of this it was said: "This is the only way, monks, for the purification ofbeings, for the overcoming of sorrow and lamentation, for the destruction of

suffering and grief, for reaching the right path, for the attainment of Nibbana,namely the four foundations of mindfulness."

Thus spoke the Blessed One. Satisfied, the monks approved of his words.

Notes

1.

The repetition of the phrases 'contemplating the body in the body,' 'feelings infeelings,' etc. is meant to impress upon the meditator the importance ofremaining aware whether, in the sustained attention directed upon a singlechosen object, one is still keeping to it, and has not strayed into the field of

another contemplation. For instance, when contemplating any bodily process, ameditator may unwittingly be side-tracked into a consideration of his feelings

connected with that bodily process. He should then be clearly aware that he hasleft his original subject, and is engaged in the contemplation of feeling.


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2.Mind (Pali citta, also consciousness or viana) in this connection means thestates of mind or units in the stream of mind of momentary duration. Mental

objects, dhamma, are the mental contents or factors of consciousness making upthe single states of mind.

3.Literally, "setting up mindfulness in front."

4.'Internally': contemplating his own breathing; 'externally': contemplatinganother's breathing; 'internally and externally': contemplating one's own and

another's breathing, alternately, with uninterrupted attention. In the beginningone pays attention to one's own breathing only, and it is only in advanced stagesthat for the sake of practicing insight, one by inference at times pays attention

also to another person's process of breathing.

5.The origination factors (samudaya-dhamma), that is, the conditions of theorigination of the breath-body; these are: the body in its entirety, nasal apertureand mind.

6.The conditions of the dissolution of the breath-body are: the destruction of the

body and of the nasal aperture, and the ceasing of mental activity.

7.The contemplation of both, alternately.

8.That is, only impersonal bodily processes exist, without a self, soul, spirit orabiding essence or substance. The corresponding phrase in the following

contemplations should be understood accordingly.

9.

Detached from craving and wrong view.

10.All contemplations of the body, excepting the preceding one, have as factors of

origination: ignorance, craving, kamma, food, and the general characteristic oforiginating; the factors of dissolution are: disappearance of ignorance, craving,

kamma, food, and the general characteristic of dissolving.

11.The so-called 'elements' are the primary qualities of matter, explained byBuddhist tradition as solidity (earth), adhesion (water), caloricity (fire) andmotion (wind or air).

12.

The factors of origination are here: ignorance, craving, kamma, and sense-impression, and the general characteristic of originating; the factors of


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dissolution are: the disappearance of the four, and the general characteristic ofdissolving.

13.This refers to a rigid and indolent state of mind.

14.This refers to a restless mind.

15.The consciousness of the meditative absorptions of the fine-corporeal anduncorporeal sphere (rupa-arupa-jhana).

16.The ordinary consciousness of the sensuous state of existence (kamavacara).

17.The consciousness of the sensuous state of existence, having other mental statessuperior to it.

18.

The consciousness of the fine-corporeal and the uncorporeal spheres, having nomundane mental state superior to it.

19.Temporarily freed from the defilements, either through the methodical practice ofinsight (vipassana) freeing from single evil states by force of their opposites, orthrough the meditative absorptions (jhana).

20.

The factors of origination consist here of ignorance, craving, kamma, body-and-mind (nama-rupa), and the general characteristic of originating; the factors ofdissolution are: the disappearance of ignorance, etc., and the general

characteristic of dissolving.

21.

The factors of origination are here the conditions which produce the hindrances,such as wrong reflection, etc., the factors of dissolution are the conditions which

remove the hindrances, e.g., right reflection.

22.These five groups or aggregates constitute the so-called personality. By making

them objects of clinging, existence, in the form of repeated births and deaths, isperpetuated.

23.The origination-and-dissolution factors of the five aggregates: for material form,the same as for the postures (Note 10); for feeling, the same as for the

contemplation of feeling (Note 12); for perception and formations, the same asfor feeling (Note 12); for consciousness, the same as for the contemplation of

consciousness (Note 20).

24.


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The usual enumeration of the ten principal fetters (samyojana), as given in theDiscourse Collection (Sutta Pitaka), is as follows: (1) self-illusion, (2) skepticism,(3) attachment to rules and rituals, (4) sensual lust, (5) ill-will, (6) craving for

fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit, (9)restlessness, (10) ignorance.

25.Origination factors of the ten physical sense-bases are ignorance, craving,kamma, food, and the general characteristic of originating; dissolution factors:

the general characteristic of dissolving and the disappearance of ignorance, etc.The origination-and-dissolution factors of the mind-base are the same as thoseof feeling (Note 12).

26.Just the conditions conducive to the origination and dissolution of the factors of

enlightenment comprise the origination-and-dissolution factors here.

27.The origination-and-dissolution factors of the truths should be understood as the

arising and passing of suffering, craving, and the path; the truth of cessation isnot to be included in this contemplation since it has neither origination nordissolution.

28.That is, the non-returning to the world of sensuality. This is the last stage before

the attainment of the final goal of arahantship.

How to cite this document (one suggested style): "Satipatthana Sutta: TheFoundations of Mindfulness" (MN 10), translated from the Pali by NyanasattaThera.

Access to Insight, June 7, 2009,http://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html.

***

MN 10PTS: M i 55

Satipatthana Sutta:

The Discourse on the Arousing of Mindfulness

translated from the Pali bySoma Thera

19992009

Thus have I heard.At one time the Blessed One was living in the Kurus, at Kammasadamma, amarket-town of the Kuru people.


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Then the Blessed One addressed the bhikkhus as follows: "This is the only way,O bhikkhus, for the purification of beings, for the overcoming of sorrow andlamentation, for the destruction of suffering and grief, for reaching the right

path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness."

The Four Arousings of Mindfulness

"What are the four?

"Here, bhikkhus, a bhikkhu lives contemplating the body in the body, ardent,clearly comprehending (it) and mindful (of it), having overcome, in this world,covetousness and grief; he lives contemplating the feelings in the feelings,

ardent, clearly comprehending (them) and mindful (of them), having overcome,in this world, covetousness and grief; he lives contemplating consciousness inconsciousness, ardent, clearly comprehending (it) and mindful (of it), having

overcome in this world covetousness and grief; he lives contemplating mental

objects in mental objects, ardent, clearly comprehending (them) and mindful (ofthem), having overcome, in this world, covetousness and grief."

MINDFULNESS OF BREATHING

"And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?"Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a tree, or to an

empty place, sits down, bends in his legs crosswise on his lap, keeps his bodyerect, and arouses mindfulness in the object of meditation, namely, the breathwhich is in front of him.

"Mindful, he breathes in, and mindful, he breathes out. He, thinking, 'I breathe inlong,' he understands when he is breathing in long; or thinking, 'I breathe outlong,' he understands when he is breathing out long; or thinking, 'I breathe in

short,' he understands when he is breathing in short; or thinking, 'I breathe outshort,' he understands when he is breathing out short."'Experiencing the whole body, I shall breathe in,' thinking thus, he trains

himself. 'Experiencing the whole body, I shall breathe out,' thinking thus, hetrains himself. 'Calming the activity of the body, I shall breathe in,' thinking thus,he trains himself. 'Calming the activity of the body, I shall breathe out,' thinking

thus, he trains himself."Just as a clever turner or a turner's apprentice, turning long, understands: 'I

turn long'; or turning short, understands: 'I turn short'; just so, indeed, Obhikkhus, a bhikkhu, when he breathes in long, understands: 'I breathe in long';

or, when he breathes out long, understands: 'I breathe out long'; or, when hebreathes in short, he understands: 'I breathe in short'; or when he breathes out

short, he understands: 'I breathe out short.' He trains himself with the thought:'Experiencing the whole body, I shall breathe in.' He trains himself with the

thought: 'Experiencing the whole body, I shall breathe out.' He trains himselfwith the thought: 'Calming the activity of the body I shall breathe in.' He trainshimself with the thought: 'Calming the activity of the body I shall breathe out.'"Thus he lives contemplating the body in the body, internally, or he lives

contemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination-

things in the body, or he lives contemplating dissolution-things in the body, or helives contemplating origination-and-dissolution-things in the body. Or indeed hismindfulness is established with the thought: 'The body exists,' to the extent


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necessary just for knowledge and remembrance, and he lives independent andclings to naught in the world. Thus, also, O bhikkhus, a bhikkhu livescontemplating the body in the body."

THE MODES OF DEPORTMENT

"And further, O bhikkhus, when he is going, a bhikkhu understands: 'I amgoing'; when he is standing, he understands: 'I am standing'; when he is sitting,

he understands: 'I am sitting'; when he is lying down, he understands: 'I amlying down'; or just as his body is disposed so he understands it."Thus he lives contemplating the body in the body, internally, or he lives

contemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he

lives contemplating origination-and-dissolution-things, in the body. Or indeed his

mindfulness is established with the thought: 'The body exists,' to the extentnecessary just for knowledge and remembrance, and he lives independent andclings to naught in the world." Thus, also, O bhikkhus, a bhikkhu livescontemplating the body in the body."

FOUR KINDS OF CLEARCOMPREHENSION

"And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards,is a person practicing clear comprehension; in looking straight on (and) inlooking away from the front, is a person practicing clear comprehension; in

bending and in stretching, is a person practicing clear comprehension; in wearingthe shoulder-cloak, the (other two) robes (and) the bowl, is a person practicingclear comprehension; in regard to what is eaten, drunk, chewed and savored, is

a person practicing clear comprehension; in defecating and in urinating, is aperson practicing clear comprehension; in walking, in standing (in a place), insitting (in some position), in sleeping, in waking, in speaking and in keeping

silence, is a person practicing clear comprehension."Thus he lives contemplating the body in the body internally... and clings tonaught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the

body in the body."

REFLECTION ON THE REPULSIVENESS OF THE BODY

"And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the

skin and full of manifold impurity from the soles up, and from the top of the hairdown, thinking thus: 'There are in this body hair of the head, hair of the body,

nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones,marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach,intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fatdissolved, saliva, mucus, synovic fluid, urine.'

"Just as if, O bhikkhus, there were a bag having two openings, full of grain

differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum,rice; and a man with seeing eyes, having loosened it, should reflect thinkingthus: 'This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is


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sesamum; this is rice.' In the same way, O bhikkhus, a bhikkhu reflects on justthis body hemmed-in by the skin and full of manifold impurity from the soles up,and from the top of the hair down, thinking thus: 'There are in this body: hair of

the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins,nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen,

lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus,blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.'"Thus he lives contemplating the body in the body, internally... and clings tonaught in the world.

"Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body."

THE REFLECTION ON THE MODES OF MATERIALITY

(ELEMENTS , DHATU)

"And further, O bhikkhus, a bhikkhu reflects on just this body according as it is

placed or disposed, by way of the modes of materiality, thinking thus: 'There arein this body the mode of solidity, the mode of cohesion, the mode of caloricity,and the mode of oscillation.'"O bhikkhus, in whatever manner, a clever cow-butcher or a cow-butcher'sapprentice, having slaughtered a cow and divided it by way of portions, should

be sitting at the junction of a four-cross-road; in the same manner, a bhikkhureflects on just this body, according as it is placed or disposed, by way of themodes of materiality, thinking thus: 'There are in this body the mode of solidity,

the mode of cohesion, the mode of caloricity, and the mode of oscillation.'"Thus he lives contemplating the body in the body internally... and clings tonaught in the world.

"Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body."

CEMETERY CONTEMPLATION 1

"And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one,two, or three days: swollen, blue and festering, thrown into the charnel ground,he thinks of his own body thus: 'This body of mine too is of the same nature as

that body, is going to be like that body and has not got past the condition ofbecoming like that body.'"Thus he lives contemplating the body in the body internally... and clings to

naught in the world."Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."


"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees, whilst it is beingeaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a

body that had been thrown into the charnel ground, he thinks of his own bodythus: 'This body of mine, too, is of the same nature as that body, is going to be

like that body, and has not got past the condition of becoming like that body.'"Thus he lives contemplating the body in the body internally or he livescontemplating the body in the body externally, or he lives contemplating thebody in the body internally and externally. He lives contemplating origination-

things in the body or he lives contemplating dissolution-things in the body, or helives contemplating origination-and-dissolution-things in the body. Or indeed his

mindfulness is established with the thought, 'The body exists,' to the extentnecessary just for knowledge and remembrance, and he lives independent, andclings to naught in the world.


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"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."


"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body, thrown inthe charnel ground and reduced to a skeleton together with (some) flesh and

blood held in by the tendons, he thinks of his own body thus: 'This body of mine,too, is of the same nature as that body, is going to be like that body, and has notgot past the condition of becoming like that body.'"Thus he lives contemplating the body in the body, internally, or he lives

contemplating the body in the body, externally, or he lives contemplating thebody in the body internally and externally."He lives contemplating origination-things in the body or he lives contemplating

dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with thethought, 'The body exists,' to the extent necessary just for knowledge and

remembrance, and he lives independent, and clings to naught in the world.


CEMETERY CONTEMPLATION 4"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown inthe charnel ground and reduced to a blood-besmeared skeleton without flesh but

held in by the tendons, he thinks of his own body thus: 'This body of mine, too,is of the same nature as that body, is going to be like that body, and has not gotpast the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings tonaught in the world."Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."

CEMETERY CONTEMPLATION 5"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in

the charnel ground and reduced to a skeleton held in by the tendons but withoutflesh and not besmeared with blood, he thinks of his own body thus: 'This bodyof mind, too, is of the same nature as that body, is going to be like that body,

and has not got past the condition of becoming like that body."Thus he lives contemplating the body in the body internally... and clings tonaught in the world.



the charnel ground and reduced to bones gone loose, scattered in all directions a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis,

spine and skull, each in a different place he thinks of his own body thus: 'Thisbody of mine, too, is of the same nature as that body, is going to be like that

body, and has not got past the condition of becoming like that body.'"Thus he lives contemplating the body in the body internally... and clings tonaught in the world."Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."


the charnel ground and reduced to bones, white in color like a conch, he thinksof his own body thus: 'This body of mine, too, is of the same nature as that


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body, going to be like that body and has not got past the condition of becominglike that body.'"Thus he lives contemplating the body in the body internally... and clings to

naught in the world."Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."

CEMETERY CONTEMPLATION 8"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown inthe charnel ground and reduced to bones more than a year old, heaped together,

he thinks of his own body thus: 'This body of mine, too, is of the same nature asthat body, is going to be like that body and has not got past the condition ofbecoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings tonaught in the world."Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."

CEMETERY CONTEMPLATION 9"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown inthe charnel ground and reduced to bones gone rotten and become dust, hethinks of his own body thus: 'This body of mine too, is of the same nature as thatbody, is going to be like that body and has not got past the condition of

becoming like that body.'"Thus he lives contemplating the body in the body, internally, or he livescontemplating the body in the body, externally, or he lives contemplating the

body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or helives contemplating origination-and-dissolution-things in the body. Or his

mindfulness is established with the thought, 'The body exists,' to the extentnecessary just for knowledge and remembrance, and he lives independent andclings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body."

The Contemplation of Feeling

"And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?"Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling, understands:'I experience a pleasant feeling'; when experiencing a painful feeling, he

understands: 'I experience a painful feeling'; when experiencing a neither-pleasant-nor-painful feeling, he understands: 'I experience a neither-pleasant-

nor-painful feeling'; when experiencing a pleasant worldly feeling, heunderstands: 'I experience a pleasant worldly feeling'; when experiencing a

pleasant spiritual feeling, he understands: 'I experience a pleasant spiritualfeeling'; when experiencing a painful worldly feeling, he understands: 'I

experience a painful worldly feeling'; when experiencing a painful spiritualfeeling, he understands: 'I experience a painful spiritual feeling'; when

experiencing a neither-pleasant-nor-painful worldly feeling, he understands: 'Iexperience a neither-pleasant-nor-painful worldly feeling'; when experiencing aneither-pleasant-nor-painful spiritual feeling, he understands: 'I experience aneither-pleasant-nor-painful spiritual feeling.'

"Thus he lives contemplating feelings in feelings internally, or he livescontemplating feeling in feelings externally, or he lives contemplating feeling in

feelings internally and externally. He lives contemplating origination-things infeelings, or he lives contemplating dissolution-things in feelings, or he livescontemplating origination-and-dissolution-things in feelings. Or his mindfulness is


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established with the thought: 'Feeling exists,' to the extent necessary just forknowledge and remembrance and he lives independent and clings to naught inthe world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings."

The Contemplation of Consciousness"And how, O bhikkhus, does a bhikkhu live contemplating consciousness inconsciousness?"Here, O bhikkhus, a bhikkhu understands the consciousness with lust, as with

lust; the consciousness without lust, as without lust; the consciousness withhate, as with hate; the consciousness without hate, as without hate; theconsciousness with ignorance, as with ignorance; the consciousness without

ignorance, as without ignorance; the shrunken state of consciousness, as theshrunken state; the distracted state of consciousness, as the distracted state;the state of consciousness become great, as the state become great; the state of

consciousness not become great, as the state not become great; the state of

consciousness with some other mental state superior to it, as the state withsomething mentally higher; the state of consciousness with no other mentalstate superior to it, as the state with nothing mentally higher; the quieted stateof consciousness, as the quieted state; the state of consciousness not quieted, asthe state not quieted; the freed state of consciousness as freed; and the unfreed

state of consciousness, as unfreed."Thus he lives contemplating consciousness in consciousness internally, or helives contemplating consciousness in consciousness externally, or he lives

contemplating consciousness in consciousness internally and externally. He livescontemplating origination-things in consciousness, or he lives contemplatingdissolution-things in consciousness, or he lives contemplating origination-and-

dissolution-things in consciousness. Or his mindfulness is established with thethought: 'Consciousness exists,' to the extent necessary just for knowledge andremembrance, and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating consciousness inconsciousness."

The Contemplation on Mental Objects

1. THE FIVE HINDRANCES "And how, O bhikkhus, does a bhikkhu live contemplating mental objects in

mental objects?"Here, O bhikkhus, a bhikkhu lives contemplating the mental objects in the

mental objects of the five hindrances."How, O bhikkhus, does a bhikkhu live contemplating mental objects in the

mental objects of the five hindrances?"Here, O bhikkhus, when sensuality is present, a bhikkhu knows withunderstanding: 'I have sensuality,' or when sensuality is not present, he knowswith understanding: 'I have no sensuality.' He understands how the arising of thenon-arisen sensuality comes to be; he understands how the abandoning of thearisen sensuality comes to be; and he understands how the non-arising in the

future of the abandoned sensuality comes to be. When anger is present, heknows with understanding: 'I have anger,' or when anger is not present, he

knows with understanding: 'I have no anger.' He understands how the arising ofthe non-arisen anger comes to be; he understands how the abandoning of thearisen anger comes to be; and he understands how the non-arising in the future


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of the abandoned anger comes to be. When sloth and torpor are present, heknows with understanding: 'I have sloth and torpor,' or when sloth and torporare not present, he knows with understanding: 'I have no sloth and torpor.' He

understands how the arising of non-arisen sloth and torpor comes to be; heunderstands how the abandoning of the arisen sloth and torpor comes to be; and

he understands how the non-arising in the future of the abandoned sloth andtorpor comes to be. When agitation and worry are present, he knows withunderstanding: 'I have agitation and worry,' or when agitation and worry are notpresent, he knows with understanding: 'I have no agitation and worry.' He

understands how the arising of non-arisen agitation and worry comes to be; andhe understands how the abandoning of the arisen agitation and worry comes tobe; and he understands how the non-arising in the future of the abandoned

agitation and worry comes to be. When doubt is present, he knows withunderstanding: 'I have doubt,' or when doubt is not present, he knows withunderstanding: 'I have no doubt.' He understands how the arising of non-arisen

doubt comes to be; he understands how the abandoning of the arisen doubt

comes to be; and he understands how the non-arising in the future of theabandoned doubt comes to be."Thus he lives contemplating mental object in mental objects, internally, or helives contemplating mental object in mental objects, externally, or he livescontemplating mental object in mental objects, internally and externally. He lives

contemplating origination-things in mental objects, or he lives contemplatingdissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought:

'Mental objects exist,' to the extent necessary for just knowledge andremembrance and he lives independent and clings to naught in the world."Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the five hindrances."

2. THE F IVE AGGREGATES OF CLINGING

"And, further, O bhikkhus, a bhikkhu lives contemplating mental object in themental objects of the five aggregates of clinging."How, O bhikkhus, does a bhikkhu live contemplating mental objects in the

mental objects of the five aggregates of clinging?"Here, O bhikkhus, a bhikkhu thinks: 'Thus is material form; thus is the arising ofmaterial form; and thus is the disappearance of material form. Thus is feeling;

thus is the arising of feeling; and thus is the disappearance of feeling. Thus isperception; thus is the arising of perception; and thus is the disappearance of

perception. Thus are the formations; thus is the arising of the formations; andthus is the disappearance of the formations. Thus is consciousness; thus is the

arising of consciousness; and thus is the disappearance of consciousness.'Thus he lives contemplating mental objects in mental objects, internally... and

clings to naught in the world."Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the five aggregates of clinging."

3. THE S IX INTERNAL AND THE

SIX EXTERNAL SENSE-BASES

"And, further, O bhikkhus, a bhikkhu lives contemplating mental object in themental objects of the six internal and the six external sense-bases.


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"How, O bhikkhus, does a bhikkhu live contemplating a mental object in themental objects of the six internal and the six external sense-bases?"Here, O bhikkhus, a bhikkhu understands the eye and material forms and the

fetter that arises dependent on both (eye and forms); he understands how thearising of the non-arisen fetter comes to be; he understands how the abandoning

of the arisen fetter comes to be; and he understands how the non-arising in thefuture of the abandoned fetter comes to be. He understands the ear and soundsand the fetter that arises dependent on both (ear and sounds); he understandshow the arising of the non-arisen fetter comes to be; he understands how the

abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands theorgan of smell and odors and the fetter that arises dependent on both (the organ

of smell and odors); he understands how the arising of the non-arisen fettercomes to be; he understands how the abandoning of the arisen fetter comes tobe; and he understands how the non-arising in the future of the abandoned

fetter comes to be. He understands the organ of taste and flavors and the fetter

that arises dependent on both (the organ of taste and flavors); he understandshow the arising of the non-arisen fetter comes to be; he understands how theabandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands theorgan of touch and tactual objects and the fetter that arises dependent on both

(the organ of touch and tactual objects); he understands how the arising of thenon-arisen fetter comes to be; he understands how the abandoning of the arisenfetter comes to be; and he understands how the non-arising in the future of the

abandoned fetter comes to be. He understands consciousness and mental objectsand the fetter that arises dependent on both (consciousness and mentalobjects); he understands how the arising of the non-arisen fetter comes to be;

he understands how the abandoning of the arisen fetter comes to be; and heunderstands how the non-arising in the future of the abandoned fetter comes tobe.

"Thus he lives contemplating mental object in mental objects, internally... andclings to naught in the world."Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the six internal and the six externally sense-bases."

4. THE SEVEN FACTORS OF ENLIGHTENMENT

"And, further, o bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the seven factors of enlightenment.""How, o bhikkhus, does a bhikkhu live contemplating mental object in the mental

objects of the seven factors of enlightenment?""Here, o bhikkhus, when the enlightenment factor of mindfulness is present, a

bhikkhu knows with understanding: 'I have the enlightenment factor ofmindfulness'; or when the enlightenment factor of mindfulness is absent, he

knows with understanding: 'I have not the enlightenment factor of mindfulness';and he understands how the arising of the non-arisen enlightenment factor ofmindfulness comes to be and how the completion by culture of the arisenenlightenment factor of mindfulness comes to be. When the enlightenment factor

of the investigation of mental objects is present, he knows with understanding: 'Ihave the enlightenment factor of the investigation of mental objects'; when the

enlightenment factor of the investigation of mental objects is absent, he knowswith understanding: 'I have not the enlightenment factor of the investigation ofmental objects'; and he understands how the arising of the non-arisen


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enlightenment factor of the investigation of mental objects comes to be and howthe completion of culture of the arisen enlightenment factor of the investigationof mental objects comes to be. When the enlightenment factor of energy is

present, he knows with understanding: 'I have the enlightenment factor ofenergy'; when the enlightenment factor of energy is absent, he knows with

understanding: 'I have not the enlightenment factor of energy'; and heunderstands how the arising of the non-arisen enlightenment factor of energycomes to be and how the completion by culture of the arisen enlightenmentfactor of energy comes to be. When the enlightenment factor of joy is present,

he knows with understanding: 'I have the enlightenment factor of joy'; when theenlightenment factor of joy is absent, he knows with understanding: 'I have notthe enlightenment factor of joy'; and he understands how the rising of the non-

arisen enlightenment factor of joy comes to be and how the completion byculture of the arisen enlightenment factor of joy comes to be. When theenlightenment factor of calm is present, he knows with understanding: 'I have

the enlightenment factor of calm'; when the enlightenment factor of calm is

absent, he knows with understanding: 'I have not the enlightenment factor ofcalm'; and he understands how the arising of the non-arisen enlightenmentfactor of calm comes to be and how the completion by culture of the arisenenlightenment factor of calm comes to be. When the enlightenment factor ofconcentration is present, he knows with understanding: 'I have the

enlightenment factor of concentration'; when the enlightenment factor ofconcentration is absent, he knows with understanding: 'I have not theenlightenment factor of concentration'; and he understands how the arising of

the non-arisen enlightenment factor of concentration comes to be and how thecompletion by culture of the arisen enlightenment factor of concentration comesto be. When the enlightenment factor of equanimity is present, he knows with

understanding: 'I have the enlightenment factor of equanimity'; when theenlightenment factor of equanimity is absent, he knows with understanding: 'Ihave not the enlightenment factor of equanimity'; and he understands how the

arising of the non-arisen enlightenment factor of equanimity comes to be andhow the completion by culture of the arisen enlightenment factor of equanimitycomes to be.

"Thus he lives contemplating mental object in mental objects internally... andclings to naught in the world."Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the seven factors of enlightenment."

5. THE FOUR TRUTHS "And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the Four Noble Truths."How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental

objects of the Four Noble Truths?"Here, O bhikkhus, a bhikkhu understands: 'This is suffering,' according to

reality; he understands: 'This is the origin of suffering,' according to reality; heunderstands: 'This is the cessation of suffering,' according to reality; and heunderstands: 'This is the road leading to the cessation of suffering,' according torealty.

"Thus he lives contemplating mental object in mental objects internally or helives contemplating mental objects in mental objects externally, or he lives

contemplating mental object in mental objects internally and externally.""He lives contemplating origination things in mental objects, or he livescontemplating dissolution-things in mental objects, or he lives contemplating


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origination-and-dissolution-things in mental objects, or his mindfulness isestablished with the thought, 'Mental objects exist,' to the extent necessary justfor knowledge and remembrance, and he lives independent and clings to naught

in the world."Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the

mental objects of the Four Noble Truths."

Assurance of Attainment"O bhikkhus, should any person maintain the Four Arousings of Mindfulness in

this manner for seven years, then by him one of two fruitions is proper to beexpected: Knowledge (arahantship) here and now; or, if some form of clinging isyet present, the state of non-returning (the Third Stage of Supramundane

Fulfillment)."O bhikkhus, let alone seven years. Should a person maintain these FourArousings of Mindfulness, in this manner, for six years... for five years... four

years... three years... two years... one year, then by him one of two fruitions is

proper to be expected: knowledge here and now; or, if some form of clinging isyet present, the state of non-returning."O bhikkhus, let alone a year. Should any person maintain these Four Arousingsof Mindfulness, in the manner, for seven months, then by him one of twofruitions is proper to be expected: Knowledge here and now; or, if some form of

clinging is yet present, the state of non-returning."O bhikkhus, let alone seven months. Should any person maintain these FourArousings of Mindfulness in this manner for six months... five months... four

months... three months... two months... one month... half-a-month, then, byhim one of two fruitions is proper to be expected: Knowledge here and now; or,if some form of clinging is yet present, the state of non-returning.

"O bhikkhus, let alone half-a-month. Should any person maintain these FourArousings of Mindfulness in this manner for a week, then by him one of twofruitions is proper to be expected: Knowledge here and now; or, if some form of

clinging is yet present, the state of non-returning."Because of this was it said: 'This is the only way, O bhikkhus, for the purificationof beings, for the overcoming of sorrow and lamentation, for the destruction of

suffering and grief, for reaching the right path, for the attainment of Nibbana,namely, the Four Arousings of Mindfulness."Thus spoke the Blessed One. Satisfied, the bhikkhus approved of his words.

How to cite this document (one suggested style): "Satipatthana Sutta: The

Discourse on the Arousing of Mindfulness" (MN 10), translated from the Pali bySoma Thera.Access to Insight, June 7, 2009,http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html.

***

MN 10

PTS: M i 55

Satipatthana Sutta:

Frames of Reference


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translated from the Pali by

Thanissaro Bhikkhu

20082009

I have heard that on one occasion the Blessed One was staying in the Kuru

country. Now there is a town of the Kurus called Kammasadhamma. There the

Blessed One addressed the monks, "Monks."

"Lord," the monks replied.

The Blessed One said this: "This is the direct path for the purification of beings,

for the overcoming of sorrow & lamentation, for the disappearance of pain &

distress, for the attainment of the right method, & for the realization of

Unbinding in other words, the four frames of reference. Which four?

"There is the case where a monk remains focused on the body in & of itself

ardent, alert, & mindful putting aside greed & distress with reference to the

world. He remains focused on feelings... mind... mental qualities in & of

themselves ardent, alert, & mindful putting aside greed & distress with

reference to the world.

A. Body

"And how does a monk remain focused on the body in & of itself?

[1] "There is the case where a monk having gone to the wilderness, to theshade of a tree, or to an empty building sits down folding his legs crosswise,

holding his body erect and setting mindfulness to the fore [lit: the front of the

chest]. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns that he is breathing in long; or breathing out

long, he discerns that he is breathing out long. Or breathing in short, he discerns

that he is breathing in short; or breathing out short, he discerns that he is

breathing out short. He trains himself to breathe in sensitive to the entire body

and to breathe out sensitive to the entire body. He trains himself to breathe in

calming bodily fabrication and to breathe out calming bodily fabrication. Just as a

skilled turner or his apprentice, when making a long turn, discerns that he is

making a long turn, or when making a short turn discerns that he is making a

short turn; in the same way the monk, when breathing in long, discerns that he

is breathing in long; or breathing out short, he discerns that he is breathing out

short... He trains himself to breathe in calming bodily fabrication, and to breathe

out calming bodily fabrication.

"In this way he remains focused internally on the body in & of itself, or externally

on the body in & of itself, or both internally & externally on the body in & ofitself. Or he remains focused on the phenomenon of origination with regard to

the body, on the phenomenon of passing away with regard to the body, or on the


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phenomenon of origination & passing away with regard to the body. Or his

mindfulness that 'There is a body' is maintained to the extent of knowledge &

remembrance. And he remains independent, unsustained by (not clinging to)

anything in the world. This is how a monk remains focused on the body in & of

itself.

[2] "Furthermore, when walking, the monk discerns that he is walking. When

standing, he discerns that he is standing. When sitting, he discerns that he is

sitting. When lying down, he discerns that he is lying down. Or however his body

is disposed, that is how he discerns it.

"In this way he remains focused internally on the body in & of itself, or focused

externally... unsustained by anything in the world. This is how a monk remains

focused on the body in & of itself.

[3] "Furthermore, when going forward & returning, he makes himself fully alert;

when looking toward & looking away... when bending & extending his limbs...

when carrying his outer cloak, his upper robe & his bowl... when eating, drinking,

chewing, & savoring... when urinating & defecating... when walking, standing,

sitting, falling asleep, waking up, talking, & remaining silent, he makes himself

fully alert.




[4] "Furthermore...just as if a sack with openings at both ends were full of

various kinds of grain wheat, rice, mung beans, kidney beans, sesame seeds,

husked rice and a man with good eyesight, pouring it out, were to reflect:

'This is wheat. This is rice. These are mung beans. These are kidney beans.

These are sesame seeds. This is husked rice,' in the same way, monks, a monk

reflects on this very body from the soles of the feet on up, from the crown of the

head on down, surrounded by skin and full of various kinds of unclean things: 'In

this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons,

bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines,

small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-

oil, saliva, mucus, fluid in the joints, urine.'




[5] "Furthermore...just as a skilled butcher or his apprentice, having killed a

cow, would sit at a crossroads cutting it up into pieces, the monk contemplates

this very body however it stands, however it is disposed in terms of


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properties: 'In this body there is the earth property, the liquid property, the fire

property, & the wind property.'




[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground

one day, two days, three days dead bloated, livid, & festering, he applies it to

this very body, 'This body, too: Such is its nature, such is its future, such its

unavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked at

by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a

skeleton smeared with flesh & blood, connected with tendons... a fleshless

skeleton smeared with blood, connected with tendons... a skeleton without flesh

or blood, connected with tendons... bones detached from their tendons,

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, there a

breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a

tooth, here a skull... the bones whitened, somewhat like the color of shells...

piled up, more than a year old... decomposed into a powder: He applies it to this

very body, 'This body, too: Such is its nature, such is its future, such its

unavoidable fate.'

"In this way he remains focused internally on the body in & of itself, or externally

on the body in & of itself, or both internally & externally on the body in & of

itself. Or he remains focused on the phenomenon of origination with regard to

the body, on the phenomenon of passing away with regard to the body, or on the

phenomenon of origination & passing away with regard to the body. Or his

mindfulness that 'There is a body' is maintained to the extent of knowledge &


anything in the world. This is how a monk remains focused on the body in & of

itself.

B. Feelings

"And how does a monk remain focused on feelings in & of themselves? There is

the case where a monk, when feeling a painful feeling, discerns that he is feeling

a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a

pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns

that he is feeling a neither-painful-nor-pleasant feeling.

"When feeling a painful feeling of the flesh, he discerns that he is feeling a

painful feeling of the flesh. When feeling a painful feeling not of the flesh, hediscerns that he is feeling a painful feeling not of the flesh. When feeling a

pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of


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the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is

feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-

pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-

pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling

not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasantfeeling not of the flesh.

"In this way he remains focused internally on feelings in & of themselves, or

externally on feelings in & of themselves, or both internally & externally on

feelings in & of themselves. Or he remains focused on the phenomenon of

origination with regard to feelings, on the phenomenon of passing away with

regard to feelings, or on the phenomenon of origination & passing away with

regard to feelings. Or his mindfulness that 'There are feelings' is maintained to

the extent of knowledge & remembrance. And he remains independent,

unsustained by (not clinging to) anything in the world. This is how a monk

remains focused on feelings in & of themselves.

C. Mind

"And how does a monk remain focused on the mind in & of itself? There is the

case where a monk, when the mind has passion, discerns that the mind has

passion. When the mind is without passion, he discerns that the mind is without

passion. When the mind has aversion, he discerns that the mind has aversion.

When the mind is without aversion, he discerns that the mind is without

aversion. When the mind has delusion, he discerns that the mind has delusion.When the mind is without delusion, he discerns that the mind is without delusion.

"When the mind is constricted, he discerns that the mind is constricted. When

the mind is scattered, he discerns that the mind is scattered. When the mind is

enlarged, he discerns that the mind is enlarged. When the mind is not enlarged,

he discerns that the mind is not enlarged. When the mind is surpassed, he

discerns that the mind is surpassed. When the mind is unsurpassed, he discerns

that the mind is unsurpassed. When the mind is concentrated, he discerns that

the mind is concentrated. When the mind is not concentrated, he discerns that

the mind is not concentrated. When the mind is released, he discerns that the

mind is released. When the mind is not released, he discerns that the mind is not

released.

"In this way he remains focused internally on the mind in & of itself, or externally

on the mind in & of itself, or both internally & externally on the mind in & of

itself. Or he remains focused on the phenomenon of origination with regard to

the mind, on the phenomenon of passing away with regard to the mind, or on

the phenomenon of origination & passing away with regard to the mind. Or his

mindfulness that 'There is a mind' is maintained to the extent of knowledge &



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anything in the world. This is how a monk remains focused on the mind in & of

itself.

D. Mental Qualities

"And how does a monk remain focused on mental qualities in & of themselves?

[1] "There is the case where a monk remains focused on mental qualities in & of

themselves with reference to the five hindrances. And how does a monk remain

focused on mental qualities in & of themselves with reference to the five

hindrances? There is the case where, there being sensual desire present within, a

monk discerns that 'There is sensual desire present within me.' Or, there being

no sensual desire present within, he discerns that 'There is no sensual desire

present within me.' He discerns how there is the arising of unarisen sensual

desire. And he discerns how there is the abandoning of sensual desire once it has

arisen. And he discerns how there is no future arising of sensual desire that hasbeen abandoned. (The same formula is repeated for the remaining hindrances: ill

will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of

themselves, or externally on mental qualities in & of themselves, or both

internally & externally on mental qualities in & of themselves. Or he remains

focused on the phenomenon of origination with regard to mental qualities, on the

phenomenon of passing away with regard to mental qualities, or on the

phenomenon of origination & passing away with regard to mental qualities. Or

his mindfulness that 'There are mental qualities' is maintained to the extent of

knowledge & remembrance. And he remains independent, unsustained by (not

clinging to) anything in the world. This is how a monk remains focused on mental

qualities in & of themselves with reference to the five hindrances.

[2] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the five clinging-aggregates. And how does he

remain focused on mental qualities in & of themselves with reference to the five

clinging-aggregates? There is the case where a monk [discerns]: 'Such is form,

such its origination, such its disappearance. Such is feeling... Such isperception... Such are fabrications... Such is consciousness, such its origination,

such its disappearance.'

"In this way he remains focused internally on the mental qualities in & of

themselves, or focused externally... unsustained by anything in the world. This is

how a monk remains focused on mental qualities in & of themselves with

reference to the five clinging-aggregates.


themselves with reference to the six-fold internal & external sense media. Andhow does he remain focused on mental qualities in & of themselves with

reference to the six-fold internal & external sense media? There is the case


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where he discerns the eye, he discerns forms, [and] he discerns the fetter that

arises dependent on both. He discerns how there is the arising of an unarisen

fetter. And he discerns how there is the abandoning of a fetter once it has arisen.

And he discerns how there is no future arising of a fetter that has been

abandoned. (The same formula is repeated for the remaining sense media: ear,nose, tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of

themselves, or focused externally... unsustained by anything in the world. This is

how a monk remains focused on mental qualities in & of themselves with

reference to the six-fold internal & external sense media.


themselves with reference to the seven factors for Awakening. And how does he

remain focused on mental qualities in & of themselves with reference to theseven factors for Awakening? There is the case where, there being mindfulness

as a factor for Awakening present within, he discerns that 'Mindfulness as a

factor for Awakening is present within me.' Or, there being no mindfulness as a

factor for Awakening present within, he discerns that 'Mindfulness as a factor for

Awakening is not present within me.' He discerns how there is the arising of

unarisen mindfulness as a factor for Awakening. And he discerns how there is the

culmination of the development of mindfulness as a factor for Awakening once it

has arisen. (The same formula is repeated for the remaining factors for

Awakening: analysis of qualities, persistence, rapture, serenity, concentration, &equanimity.)


themselves, or externally... unsustained by (not clinging to) anything in the

world. This is how a monk remains focused on mental qualities in & of

themselves with reference to the seven factors for Awakening.


themselves with reference to the four noble truths. And how does he remain

focused on mental qualities in & of themselves with reference to the four nobletruths? There is the case where he discerns, as it has come to be, that 'This is

stress.' He discerns, as it has come to be, that 'This is the origination of stress.'

He discerns, as it has come to be, that 'This is the cessation of stress.' He

discerns, as it has come to be, that 'This is the way leading to the cessation of

stress.' 1


themselves, or externally on mental qualities in & of themselves, or both

internally & externally on mental qualities in & of thems

Anagarika Tevijjo_Arousing Mindfulness

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