MN10: Mahāsatipaṭṭhāna Sutta — The Discourse on Mindfulness Meditation
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn10:1.1So I have heard.This discourse is copied at DN22, where the section on the four noble truths has been expanded with material mostly drawn from MN141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas.
While mindfulness is always useful (SN46.53), the “establishment of mindfulness” (satipaṭṭhāna) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation” or simply “meditation”. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”
mn10:1.5“Venerable sir,” they replied. The Buddha said this:
mn10:2.1“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.The phrase ekāyano maggo (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of satipaṭṭhāna, it is used in only one context in Pali, where it means to “come together with” (MN12:37.5). At SN47.18 the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus satipaṭṭhāna leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to samādhi, the eighth factor (SN45.1; see also MN44:12.3).
mn10:3.1What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.The idiom kāye kāyānupassī, literally “one who observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc.
“Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context.
“Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.“Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations.
1. Observing the Body
1.1. Mindfulness of Breathing
mn10:4.1And how does a mendicant meditate observing an aspect of the body?
mn10:4.2It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.The situation here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN2:67.1. Just mindful, they breathe in.
Mindful, they breathe out.The most fundamental meditation instruction. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness. The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation.
mn10:4.4Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’In the beginning, the breath is somewhat rough and coarse. The Pali idiom is “long” and “short” breath, but in English we usually say to breathe “heavily” or “lightly”. When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’Over time, the breath becomes more subtle and soft.
mn10:4.6They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’Contextually the idiom “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body.
mn10:4.7They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’The “physical process” (kāyasaṅkhāraṁ) is the breath itself (SN41.6). This can become so soft as to be imperceptible.
mn10:4.8It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’Text has “long” and “short”, but “deep” and “shallow” or “heavy” and “light” are more idiomatic for describing the breath in English.
mn10:5.1And so they meditate observing an aspect of the body internally, externally, and both internally and externally.“Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish.This is the vipassanā (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (-dhamma) to impermanence. The meaning of this passage is explained at (SN47.42). Apart from these passages, vipassanā in satipaṭṭhāna pertains specially to the observation of principles. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at SN52.6 and SN52.11–24. An arahant is “independent” of any attachment (eg. MN143), but satipaṭṭhāna is also taught to give up dependency on views of the past and future (DN29:40.1).
mn10:5.4That’s how a mendicant meditates by observing an aspect of the body.
1.2. The Postures
mn10:6.1Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (MN119). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. Whatever posture their body is in, they know it.
mn10:7.1And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:7.4That too is how a mendicant meditates by observing an aspect of the body.
1.3. Situational Awareness
mn10:8.1Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.“Situational awareness” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet.
mn10:9.1And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.
1.4. Focusing on the Repulsive
mn10:10.1Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, rather than another’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move towards a healthy sense of acceptance and neutrality towards our body. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (matthaluṅga).
mn10:10.3It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’The “bag with openings at both ends” is the body. Not all the varieties of grains and beans can be positively identified.
mn10:11.1And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.
1.5. Focusing on the Elements
mn10:12.1Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as MN28 and MN140. This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still.
mn10:12.3It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.This gruesome image shows that butchery of cows was a normal feature of ancient Indian life.
A wide range of skilled workers have an “apprentice”, including potters, goldsmiths, accountants, carpenters, magicians, etc. The word is antevāsī, literally “one who dwells within”, suggesting that apprentices would stay with their teacher. The same word is used for a monastic student.
mn10:13.1And so they meditate observing an aspect of the body internally …
mn10:13.2That too is how a mendicant meditates by observing an aspect of the body.
1.6. The Charnel Ground Contemplations
mn10:14.1Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.Cremation was expensive and not available to everyone. Bodies might be left in the charnel ground for a variety of reasons, such as local customs, lack of funds, or in cases of inauspicious death such as murder or execution. This is still seen in some places today, and monastics occasionally take the opportunity to practice meditation beside a corpse. However the wording of the Pali sounds like an imaginative exercise. They’d compare it with their own body:The observed corpse is not gendered. The purpose is not to become repulsed by an objectified other, but to understand the mortality of one’s own body. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally …
mn10:15.2That too is how a mendicant meditates by observing an aspect of the body.
mn10:16.1Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally …
mn10:17.2That too is how a mendicant meditates by observing an aspect of the body.
mn10:18-23.1Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
mn10:18-23.2A skeleton without flesh but smeared with blood, and held together by sinews …
mn10:18-23.3A skeleton rid of flesh and blood, held together by sinews …
mn10:24.1Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
mn10:26-28.1White bones, the color of shells …
mn10:29.1Decrepit bones, heaped in a pile …
mn10:30.1Bones rotted and crumbled to powder.It takes decades for bones to rot to powder, again suggesting it is an imaginative contemplation. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
mn10:31.1And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:31.4That too is how a mendicant meditates by observing an aspect of the body.
2. Observing the Feelings
mn10:32.1And how does a mendicant meditate observing an aspect of feelings?Literally “a feeling among the feelings”; the practice shows that the meditator contemplates specific feelings as they occur.
mn10:32.2It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’Pali employs direct quotes to indicate reflexive awareness: you feel the feeling and you know that you feel the feeling. It does not mean that you have to literally say “I feel a pleasant feeling”, although some adopt that as a meditation method.
mn10:32.3When they feel a painful feeling, they know: ‘I feel a painful feeling.’
mn10:32.4When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
mn10:32.5When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’Feelings “of the flesh” (sāmisa) are associated with the body and sensual desires (SN36.31).
mn10:32.6When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’Feelings “not of the flesh” (nirāmisa) are associated with renunciation and especially with the jhānas and liberation (SN36.31).
mn10:32.7When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’
mn10:32.8When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’This would include the feelings of loss, doubt, and dejection that can occur during the spiritual path (see MN44:28.6).
mn10:32.9When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’
mn10:32.10When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’The feeling of the fourth jhāna and higher liberations (SN36.31).
mn10:33.1And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:33.4That’s how a mendicant meditates by observing an aspect of feelings.
3. Observing the Mind
mn10:34.1And how does a mendicant meditate observing an aspect of the mind?In Buddhist theory, awareness of the presence or absence of qualities such as greed is explained on three levels. There is the simple happenstance of whether greed is present at that time or not. Then there is the mind freed of greed through the power of absorption. Finally there is the liberation from greed which comes with full awakening.
mn10:34.2It’s when a mendicant understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’
They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’
They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’
They know constricted mind as ‘constricted mind,’The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire (SN51.20). and scattered mind as ‘scattered mind.’
They know expansive mind as ‘expansive mind,’The following terms “expansive” (mahaggata), “supreme” (anuttara), “immersed” (samāhita), and “freed” (vimutta) all refer to states of absorption and/or awakening. and unexpansive mind as ‘unexpansive mind.’
They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’
They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’
They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
mn10:35.1And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:35.4That’s how a mendicant meditates by observing an aspect of the mind.
4. Observing Principles
4.1. The Hindrances
mn10:36.1And how does a mendicant meditate observing an aspect of principles?
mn10:36.2It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances.The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section. This, together with a range of other evidence, suggests that this was the original content of the observation of principles. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?
mn10:36.4It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.Here causality is introduced. In the contemplation of mind, the meditator was aware of the presence or absence of desire in the mind. Now they look deeper, investigating the cause of desire and understanding how to be free of it forever. This contemplation of the “principles” of cause and effect is the distinctive feature of this section.
mn10:36.5When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
mn10:36.6When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.The Buddhist schools debated whether this included physical tiredness or not. The Theravada argued that it was purely a mental laziness, as even the Buddha got sleepy.
mn10:36.7When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
mn10:36.8When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
mn10:37.1And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:37.4That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
4.2. The Aggregates
mn10:38.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? It’s when a mendicant contemplates: ‘Such is form, such is the origin of form, such is the ending of form.“Form” (rūpa) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception.“Perception” (saññā) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. Such are choices, such is the origin of choices, such is the ending of choices.In the five aggregates, saṅkhārā is a synonym for “volition” (cetanā). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
mn10:39.1And so they meditate observing an aspect of principles internally …
mn10:39.4That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
4.3. The Sense Fields
mn10:40.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?
mn10:40.3It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.At SN35.232 the “fetter that arises dependent on both” is identified as “desire and lust” (chandarāga).
mn10:40.4They understand the ear, sounds, and the fetter …
mn10:40.5They understand the nose, smells, and the fetter …
mn10:40.6They understand the tongue, tastes, and the fetter …
mn10:40.7They understand the body, touches, and the fetter …
mn10:40.8They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
mn10:41.1And so they meditate observing an aspect of principles internally …
mn10:41.4That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields.
4.4. The Awakening Factors
mn10:42.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.These seven factors that lead to awakening (bojjhaṅgā, SN46.5) are commonly presented in opposition to the five hindrances (eg. SN46.2, SN46.23, SN46.55). And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?
mn10:42.3It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.“Mindfulness” includes the recollection of the teachings (SN46.3) as well as mindfulness meditation.
mn10:42.4When they have the awakening factor of investigation of principles …Likewise, this includes the inquiry into dhammas as “teachings” as well as “phenomena” or “principles”. energy … rapture … tranquility … immersion … equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.
mn10:43.1And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:43.4That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.
4.5. The Truths
mn10:44.1Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.Due to their development of the two wings of samatha and vipassanā meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry.
mn10:44.2And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’Following this section, DN22:17.1 announces the end of the first recitation section, and goes on to expand each of the four noble truths in detail.
mn10:45.1And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
mn10:45.4That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
mn10:46.1Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:The emphasis is on “develop in this way” (evaṁ bhāveyya), that is, with the full practice including deep absorption as the culmination of the path as a whole. enlightenment in this very life, or if there’s something left over, non-return.
mn10:46.3Let alone seven years,A similar promise of results in at most seven years is found at DN22:22.1, DN25:22.8, and MN85:59.3; and at most ten years at AN10.46. anyone who develops these four kinds of mindfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return.
mn10:47.1‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ That’s what I said, and this is why I said it.”
mn10:47.3That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.
"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
3Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Uddeso niṭṭhito.
1. Kāyānupassanā
1.1. Kāyānupassanāānāpānapabba
4Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
So satova assasati, satova passasati.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.
5‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.
6‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
7Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
8Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
1.2. Kāyānupassanāiriyāpathapabba
9Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
10Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
1.3. Kāyānupassanāsampajānapabba
11Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
12Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
1.4. Kāyānupassanāpaṭikūla-manasikārapabba
13Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
14Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ — sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā … pe … muttan’ti.
15Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
1.5. Kāyānupassanādhātu-manasikārapabba
16Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
17Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
18Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe …
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
1.6. Kāyānupassanānavasivathikapabba
19Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1)
20Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā
khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2)
21Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ … pe … (3)
22Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ … pe … (4)
23Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ … pe … (5)
24Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ
aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ
aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ
. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
Iti ajjhattaṁ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (6)
25Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7)
26Aṭṭhikāni puñjakitāni terovassikāni … pe … (8)
27Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. (9)
28Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasakāyānupassanā niṭṭhitā.
2. Vedanānupassanā
29Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (1)
30Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (2)
31Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (3)
32Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (4)
33Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (5)
34Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (6)
35Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (7)
36Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (8)
37Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (9)
38Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
3. Cittānupassanā
39Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati?
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. (1)
40Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. (2)
41Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. (3)
42Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. (4)
43Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. (5)
44Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. (6)
45Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. (7)
46Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. (8)
47Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. (9)
48Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. (10)
49Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. (11)
50Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. (12)
51Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. (13)
52Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. (14)
53Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. (15)
54Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. (16)
55Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
4. Dhammānupassanā
4.1. Dhammānupassanānīvaraṇapabba
56Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
57Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘Natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. (1)
58Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘Natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. (2)
59Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘Natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. (3)
60Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘Natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. (4)
61Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘Natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. (5)
62Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
4.2. Dhammānupassanākhandhapabba
63Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
4.3. Dhammānupassanāāyatanapabba
64Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
65Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (1)
66Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (2)
67Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (3)
68Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (4)
69Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (5)
70Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (6)
71Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
4.4. Dhammānupassanābojjhaṅgapabba
72Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘Natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)
73Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘Natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2)
74Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘Natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3)
75Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘Natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4)
76Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘Natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5)
77Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘Natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6)
78Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘Natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7)
79Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
4.5. Dhammānupassanāsaccapabba
80Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Paṭhamabhāṇavāro niṭṭhito.
128Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.
129Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
130Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.
131‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan"ti.
132Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
Mūlapariyāyavaggo niṭṭhito paṭhamo.
133Mūlasusaṁvaradhammadāyādā,
Bheravānangaṇākaṅkheyyavatthaṁ;
Sallekhasammādiṭṭhisatipaṭṭhaṁ,
Vaggavaro asamo susamatto.