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MN 10 *Satipaṭṭhāna Mūla, pāli+english, B.Sujato, 2005 CE

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Synopsis

MN 10 *Satipaṭṭhāna Mūla (Pāli)

*Satipaṭṭhāna Mūla (Pāli)
*Satipaṭṭhāna Mūla (Eng)

(opening statement comes from SN 47.1)

“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo
This is the path to convergence, monks & nuns,
sattānaṃ visuddhiyā,
for the purification of beings,
sokaparidevānaṃ samatikkamāya,
for surmounting sorrow & lamentation,
dukkhadomanassānaṃ atthaṅgamāya,
for ending bodily & mental suffering,
ñāyassa adhigamāya,
for understanding the way,
nibbānassa sacchikiriyāya,
for witnessing Nibbana:
yadidaṃ cattāro satipaṭṭhānā. Katame cattāro?
that is, the four satipaṭṭhānas. What four?

(internal, external, both: SN 47.3)

Idha bhikkhu vā bhikkhunī vā
Here, a monk or nun
Iti ajjhattaṃ vā kāye kāyānupassī viharati
abides contemplating a body in the body internally,
bahiddhā vā kāye kāyānupassī viharati
he abides contemplating a body in the body externally,
ajjhattabahiddhā vā kāye kāyānupassī viharati
he abides contemplating a body in the body internally & externally—
ātāpī sampajāno satimā,
ardent, clearly comprehending, mindful,
vineyya loke abhijjhādomanassaṃ;
having removed desire & aversion for the world.
Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati
He abides contemplating a feeling in the feelings internally,
bahiddhā vā vedanāsu vedanānupassī viharati
he abides contemplating a feeling in the feelings externally,
ajjhattabahiddhā vā vedanāsu vedanānupassī viharati
he abides contemplating a feeling in the feelings internally & externally—
ātāpī sampajāno satimā,
ardent, clearly comprehending, mindful,
vineyya loke abhijjhādomanassaṃ;
having removed desire & aversion for the world.
Iti ajjhattaṃ vā citte cittānupassī viharati
He abides contemplating a mind in the mind internally,
bahiddhā vā citte cittānupassī viharati
he abides contemplating a mind in the mind externally,
ajjhattabahiddhā vā citte cittānupassī viharati
he abides contemplating a mind in the mind internally & externally—
ātāpī sampajāno satimā,
ardent,clearly comprehending, mindful,
vineyya loke abhijjhādomanassaṃ;
having removed desire & aversion for the world.
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati
He abides contemplating a dhamma in the dhammas internally,
bahiddhā vā dhammesu dhammānupassī viharati
he abides contemplating a dhamma in the dhammas externally,
ajjhattabahiddhā vā dhammesu dhammānupassī viharati
he abides contemplating a dhamma in the dhammas internally & externally—
ātāpī sampajāno satimā,
ardent, clearly comprehending, mindful,
vineyya loke abhijjhādomanassaṃ.
having removed desire & aversion for the world.

(1. Kāy-ānupassana)

Kathañca, bhikkhave bhikkhuniyo, 
And how, monks & nuns,
bhikkhu vā bhikkhunī vā kāye kāyānupassī viharati?
does a monk or nun abide contemplating a body in the body?

(STED 31asb un-attractive body parts)

Idha bhikkhu vā bhikkhunī vā imameva kāyaṃ
Here, a monk or nun reviews this very body
uddhaṃ pādatalā,
up from the soles of the feet
adho kesamatthakā, tacapariyantaṃ
and down from the tips of the hair,
pūraṃ nānappakārassa asucino paccavekkhati:
bounded by skin and full of many kinds of impurities thus:
‘atthi imasmiṃ kāye
‘In this body there are
kesā lomā nakhā dantā taco
head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ
flesh, sinews, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ
heart, liver, spleen, lungs, diaphragm,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ
large intestines, small intestines, contents of the stomach, faeces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo
bile, phlegm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
tears, grease, spit, snot, oil of the joints, and urine.’

(simile of bag of beans so you don’t freak out about body parts so much)

Seyyathāpi, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa,
Just as if there was a bag with an opening at both ends,
full of various sorts of grain,
seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
such as hill rice, red rice, mung beans, peas, millet, and white rice,
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya:
a man with good eyes were to open it up and review it thus:
‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.
‘This is hill rice, this is red rice, these are mung beans, these are peas, this is millet, this is white rice.’
Evameva kho bhikkhu vā bhikkunī vā,
In just the same way,
imameva kāyaṃ uddhaṃ pādatalā,
a monk or nun reviews this very body up from the soles of the feet
adho kesamatthakā,
and down from the tips of the hair,
tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:
bounded by skin and full of many kinds of impurities thus:
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco
‘In this body there are head-hairs, body-hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ
flesh, sinews, bones, bone-marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ
heart, liver, spleen, lungs, diaphragm,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ
large intestines, small intestines, contents of the stomach, faeces,
pittaṃ semhaṃ pubbo lohitaṃ sedo medo
bile, phlegm, pus, blood, sweat, fat, 0
assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
tears, grease, spit, snot, oil of the joints, and urine.’

(for knowledge and vision, not “mere mindfulness”)

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti, yāvadeva ñāṇadassana-m-atthāya.
Mindfulness of the body is well established for the sake of knowledge & vision.
anissito ca viharati,
One abides independent,
na ca kiñci loke upādiyati.
not grasping at anything in the world.
Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā kāye kāyānupassī viharati.
That is how a monk or nun abides contemplating a body in the body.

(2. vedan-ānupassana)

Kathañca, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā vedanāsu vedanānupassī viharati?
And further, monks and nuns, how does a monk or nun abide contemplating a feeling in the feelings?
Idha, bhikkhu vā bhikkhunī vā
Here, when feeling a pleasant feeling a monk or nun understands: ‘I feel a pleasant feeling.’
sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (1)
Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (2)
When feeling an unpleasant feeling he understands: ‘I feel an unpleasant feeling.’
Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (3)
When feeling a neither pleasant nor unpleasant feeling he understands: ‘I feel a neither pleasant nor unpleasant feeling.’
Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (4)
When feeling a carnal pleasant feeling he understands: ‘I feel a carnal pleasant feeling.’
Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (5)
When feeling a spiritual pleasant feeling he understands: ‘I feel a spiritual pleasant feeling.’
Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (6)
When feeling a carnal unpleasant feeling he understands: ‘I feel a carnal unpleasant feeling.’
Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (7)
When feeling a spiritual unpleasant feeling he understands: ‘I feel a spiritual unpleasant feeling.’
Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (8)
When feeling a carnal neither pleasant nor unpleasant feeling he understands: ‘I feel a carnal neither pleasant nor unpleasant feeling.’
Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (9)
When feeling a spiritual neither pleasant nor unpleasant feeling he understands: ‘I feel a spiritual neither pleasant nor unpleasant feeling.’

(for knowledge and vision, not “mere mindfulness”)

‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya
Mindfulness of feelings is well established for the sake of knowledge & vision.
anissito ca viharati, na ca kiñci loke upādiyati.
One abides independent, not grasping at anything in the world.
Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā vedanāsu vedanānupassī viharati.
That is how a monk or nun abides contemplating a feeling in the feelings.

(3. Citt-ānupassana)

Kathañca, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā citte cittānupassī viharati
And further, monks and nuns, how does a monk or nun abide contemplating a mind in the mind?
Idha, bhikkhu vā bhikkhunī vā
Here a monk or nun
sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. (1)
understands mind with lust as ‘mind with lust’.
Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. (2)
He understands mind without lust as ‘mind without lust’.
Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. (3)
He understands mind with anger as ‘mind with anger’.
Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti. (4)
He understands mind without anger as ‘mind without anger’.
Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti. (5)
He understands mind with delusion as ‘mind with delusion’.
Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti. (6)
He understands mind without delusion as ‘mind without delusion’.
Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7)
He understands contracted mind as ‘contracted mind’.
Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8)
He understands distracted mind as ‘distracted mind’.
Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti. (9)
He understands exalted mind as ‘exalted mind’.
Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti. (10)
He understands unexalted mind as ‘unexalted mind’.
Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti. (11)
He understands surpassed mind as ‘surpassed mind’.
Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12)
He understands unsurpassed mind as ‘unsurpassed mind’.
Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13)
He understands mind in samādhi as ‘mind in samādhi’.
Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti. (14)
He understands mind not in samādhi as ‘mind not in samādhi’.
Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti. (15)
He understands released mind as ‘released mind’.
Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (16)
He understands unreleased mind as ‘unreleased mind’.

(for knowledge and vision, not “mere mindfulness”)

‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya
Mindfulness of the mind is well established for the sake of knowledge & vision.
anissito ca viharati, na ca kiñci loke upādiyati.
One abides independent, not grasping at anything in the world.
Evampi kho, bhikkhave bhikkhuniyo, 
That is how a monk or nun abides contemplating a mind in the mind.
bhikkhu vā bhikkhunī vā citte cittānupassī viharati.

(4. dhamm-ānupassana)

Kathañca, bhikkhave bhikkhuniyo, 
And further, monks and nuns,
bhikkhu vā bhikkhunī vā dhammesu dhammānupassī viharati?
how does a monk or nun abide contemplating a dhamma in the dhammas?

(5niv: hindrances, nīvaraṇa)

Idha, bhikkhu vā bhikkhunī vā santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,
Here, when there is sensual desire in him, a monk or nun understands: ‘There is sensual desire in me’.
asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti;
When there is no sensual desire in him, he understands: ‘There is no sensual desire in me’.
yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen sensual desire comes to be.
yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,
And he understands how the abandoning of the arisen sensual desire comes to be.
yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. (1)
And he understands how the non-arising in the future of the unarisen sensual desire comes to be.
Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,
When there is anger in him, he understands: ‘There is anger in me’.
asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti;
When there is no anger in him, he understands: ‘There is no anger in me’.
yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen anger comes to be.
yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,
And he understands how the abandoning of the arisen anger comes to be.
yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti. (2)
And he understands how the non-arising in the future of the unarisen anger comes to be.
Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti,
When there is sloth & torpor in him, he understands: ‘There is sloth & torpor in me’.
asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti,
When there is no sloth & torpor in him, he understands: ‘There is no sloth & torpor in me’.
yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen sloth & torpor comes to be.
yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,
And he understands how the abandoning of the arisen sloth & torpor comes to be.
yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti. (3)
And he understands how the non-arising in the future of the unarisen sloth & torpor comes to be.
Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti,
When there is restlessness & remorse in him, he understands: ‘There is restlessness & remorse in me’.
asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti;
When there is no restlessness & remorse in him, he understands: ‘There is no restlessness & remorse in me’.
yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen restlessness & remorse comes to be.
yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,
And he understands how the abandoning of the arisen restlessness & remorse comes to be.
yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti. (4)
And he understands how the non-arising in the future of the unarisen restlessness & remorse comes to be.
Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,
When there is doubt in him, he understands: ‘There is doubt in me’.
asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti;
When there is no doubt in him, he understands: ‘There is no doubt in me’.
yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen doubt comes to be.
yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,
And he understands how the abandoning of the arisen doubt comes to be.
yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5)
And he understands how the non-arising in the future of the unarisen doubt comes to be.

(7sb: sambojjhaṇga)

santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of mindfulness in him, he understands: ‘There is the awakening-factor of mindfulness in me’.
asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of mindfulness in him, he understands: ‘There is no awakening-factor of mindfulness in me’.
yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of mindfulness comes to be.
yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)
And he understands how the fulfilment through development of the arisen awakening-factor of mindfulness comes to be.
Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of investigation of dhammas in him, he understands: ‘There is the awakening-factor of investigation of dhammas in me’.
asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of investigation of dhammas in him, he understands: ‘There is no awakening-factor of investigation of dhammas in me’.
yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of investigation of dhammas comes to be.
yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2)
And he understands how the fulfilment through development of the arisen awakening-factor of investigation of dhammas comes to be.
Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of energy in him, he understands: ‘There is the awakening-factor of energy in me’.
asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of energy in him, he understands: ‘There is no awakening-factor of energy in me’.
yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of energy comes to be.
yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3)
And he understands how the fulfilment through development of the arisen awakening-factor of energy comes to be.
Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of rapture in him, he understands: ‘There is the awakening-factor of rapture in me’.
asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of rapture in him, he understands: ‘There is no awakening-factor of rapture in me’.
yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of rapture comes to be.
yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4)
And he understands how the fulfilment through development of the arisen awakening-factor of rapture comes to be.
Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of tranquillity in him, he understands: ‘There is the awakening-factor of tranquillity in me’.
asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of tranquillity in him, he understands: ‘There is no awakening-factor of tranquillity in me’.
yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of tranquillity comes to be.
yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5)
And he understands how the fulfilment through development of the arisen awakening-factor of tranquillity comes to be.
Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of samādhi in him, he understands: ‘There is the awakening-factor of samādhi in me’.
asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of samādhi in him, he understands: ‘There is no awakening-factor of samādhi in me’.
yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of samādhi comes to be.
yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6)
And he understands how the fulfilment through development of the arisen awakening-factor of samādhi comes to be.
Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,
When there is the awakening-factor of equanimity in him, he understands: ‘There is the awakening-factor of equanimity in me’.
asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,
When there is no awakening-factor of equanimity in him, he understands: ‘There is no awakening-factor of equanimity in me’.
yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti,
And he understands how the arising of the unarisen awakening-factor of equanimity comes to be.
yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7)
And he understands how the fulfilment through development of the arisen awakening-factor of equanimity comes to be.

(for knowledge and vision, not “mere mindfulness”)

. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya.
Mindfulness of dhammas is well established for the sake of knowledge & vision.
anissito ca viharati, na ca kiñci loke upādiyati.
One abides independent, not grasping at anything in the world.
Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā dhammesu dhammānupassī viharati
That is how a monk or nun abides contemplating a dhamma in the dhammas.

(conclusion: repeat of opening statement)

“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo
This is the path leading to convergence, monks & nuns,
sattānaṃ visuddhiyā,
for the purification of beings,
sokaparidevānaṃ samatikkamāya,
for surmounting sorrow & lamentation,
dukkhadomanassānaṃ atthaṅgamāya,
for ending bodily & mental suffering,
ñāyassa adhigamāya,
for understanding the way,
nibbānassa sacchikiriyāya,
for witnessing Nibbana;
yadidaṃ cattāro satipaṭṭhānā.
that is, the four satipaṭṭhānas.
*Satipaṭṭhāna Mūla suttaṃ niṭṭhitaṃ
* * *
(text based on suttacentral MN 10 cst4 , 2014 nov.)
*See B.Sujato's "History of Mindfulness", for details on the evolution of this sutta. http://santifm.org/santipada/
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Bhante @sujato,

Do you have any comments, any new ideas or changes in your views from 2005, when you reconstructed MN 10 mula, to 2018’s MN 10 on sutta central?

Also do you have a very short, a few lines summary of MN 10 for the unintiated I could add to the sutta? I browsed through super quickly the beginning of “a history of mindfulness” and didn’t see anything I could grab.

MN 10 mula is an important work, and should be made easily accessable to the public.

Ven. Anandajoti’s pali/english for the Theravada Abhidhamma early version of MN 10, which is content wise very similar to MN 10 Mula, should also be made easily available to the public.

This way the pernicious divergence of the modern day MN 10 can be easily seen and compared in seconds, with a click of a mouse.

No, I haven’t really changed any views on this since that publication. My translation has evolved a little, but I still think the content would have been pretty much as I said back then.

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