Table of Contents
Synopsis |
MN 10 *Satipaṭṭhāna Mūla (Pāli)
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*Satipaṭṭhāna Mūla (Pāli) |
*Satipaṭṭhāna Mūla (Eng) |
(opening statement comes from SN 47.1)
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“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo |
This is the path to convergence, monks & nuns, |
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sattānaṃ visuddhiyā, |
for the purification of beings, |
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sokaparidevānaṃ samatikkamāya, |
for surmounting sorrow & lamentation, |
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dukkhadomanassānaṃ atthaṅgamāya, |
for ending bodily & mental suffering, |
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ñāyassa adhigamāya, |
for understanding the way, |
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nibbānassa sacchikiriyāya, |
for witnessing Nibbana: |
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yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? |
that is, the four satipaṭṭhānas. What four? |
(internal, external, both: SN 47.3)
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Idha bhikkhu vā bhikkhunī vā |
Here, a monk or nun |
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Iti ajjhattaṃ vā kāye kāyānupassī viharati |
abides contemplating a body in the body internally, |
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bahiddhā vā kāye kāyānupassī viharati |
he abides contemplating a body in the body externally, |
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ajjhattabahiddhā vā kāye kāyānupassī viharati |
he abides contemplating a body in the body internally & externally— |
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ātāpī sampajāno satimā, |
ardent, clearly comprehending, mindful, |
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vineyya loke abhijjhādomanassaṃ; |
having removed desire & aversion for the world. |
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Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati |
He abides contemplating a feeling in the feelings internally, |
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bahiddhā vā vedanāsu vedanānupassī viharati |
he abides contemplating a feeling in the feelings externally, |
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ajjhattabahiddhā vā vedanāsu vedanānupassī viharati |
he abides contemplating a feeling in the feelings internally & externally— |
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ātāpī sampajāno satimā, |
ardent, clearly comprehending, mindful, |
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vineyya loke abhijjhādomanassaṃ; |
having removed desire & aversion for the world. |
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Iti ajjhattaṃ vā citte cittānupassī viharati |
He abides contemplating a mind in the mind internally, |
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bahiddhā vā citte cittānupassī viharati |
he abides contemplating a mind in the mind externally, |
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ajjhattabahiddhā vā citte cittānupassī viharati |
he abides contemplating a mind in the mind internally & externally— |
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ātāpī sampajāno satimā, |
ardent,clearly comprehending, mindful, |
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vineyya loke abhijjhādomanassaṃ; |
having removed desire & aversion for the world. |
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Iti ajjhattaṃ vā dhammesu dhammānupassī viharati |
He abides contemplating a dhamma in the dhammas internally, |
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bahiddhā vā dhammesu dhammānupassī viharati |
he abides contemplating a dhamma in the dhammas externally, |
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ajjhattabahiddhā vā dhammesu dhammānupassī viharati |
he abides contemplating a dhamma in the dhammas internally & externally— |
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ātāpī sampajāno satimā, |
ardent, clearly comprehending, mindful, |
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vineyya loke abhijjhādomanassaṃ. |
having removed desire & aversion for the world. |
(1. Kāy-ānupassana)
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Kathañca, bhikkhave bhikkhuniyo, |
And how, monks & nuns, |
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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)
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Idha bhikkhu vā bhikkhunī vā imameva kāyaṃ |
Here, a monk or nun reviews this very body |
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uddhaṃ pādatalā, |
up from the soles of the feet |
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adho kesamatthakā, tacapariyantaṃ |
and down from the tips of the hair, |
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pūraṃ nānappakārassa asucino paccavekkhati: |
bounded by skin and full of many kinds of impurities thus: |
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‘atthi imasmiṃ kāye |
‘In this body there are |
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kesā lomā nakhā dantā taco |
head-hairs, body-hairs, nails, teeth, skin, |
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maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ |
flesh, sinews, bones, bone-marrow, kidneys, |
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hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ |
heart, liver, spleen, lungs, diaphragm, |
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antaṃ antaguṇaṃ udariyaṃ karīsaṃ |
large intestines, small intestines, contents of the stomach, faeces, |
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pittaṃ semhaṃ pubbo lohitaṃ sedo medo |
bile, phlegm, pus, blood, sweat, fat, |
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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)
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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, | |
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seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. |
such as hill rice, red rice, mung beans, peas, millet, and white rice, |
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Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: |
a man with good eyes were to open it up and review it thus: |
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‘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.’ |
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Evameva kho bhikkhu vā bhikkunī vā, |
In just the same way, |
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imameva kāyaṃ uddhaṃ pādatalā, |
a monk or nun reviews this very body up from the soles of the feet |
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adho kesamatthakā, |
and down from the tips of the hair, |
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tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: |
bounded by skin and full of many kinds of impurities thus: |
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‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco |
‘In this body there are head-hairs, body-hairs, nails, teeth, skin, |
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maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ |
flesh, sinews, bones, bone-marrow, kidneys, |
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hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ |
heart, liver, spleen, lungs, diaphragm, |
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antaṃ antaguṇaṃ udariyaṃ karīsaṃ |
large intestines, small intestines, contents of the stomach, faeces, |
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pittaṃ semhaṃ pubbo lohitaṃ sedo medo |
bile, phlegm, pus, blood, sweat, fat, 0 |
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assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
tears, grease, spit, snot, oil of the joints, and urine.’ |
(for knowledge and vision, not “mere mindfulness”)
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‘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. |
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anissito ca viharati, |
One abides independent, |
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na ca kiñci loke upādiyati. |
not grasping at anything in the world. |
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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)
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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? |
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Idha, bhikkhu vā bhikkhunī vā |
Here, when feeling a pleasant feeling a monk or nun understands: ‘I feel a pleasant feeling.’ |
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sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (1) |
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Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (2) |
When feeling an unpleasant feeling he understands: ‘I feel an unpleasant feeling.’ |
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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.’ |
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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.’ |
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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.’ |
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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.’ |
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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.’ |
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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.’ |
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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”)
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‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya |
Mindfulness of feelings is well established for the sake of knowledge & vision. |
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anissito ca viharati, na ca kiñci loke upādiyati. |
One abides independent, not grasping at anything in the world. |
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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)
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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? |
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Idha, bhikkhu vā bhikkhunī vā |
Here a monk or nun |
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sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. (1) |
understands mind with lust as ‘mind with lust’. |
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Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. (2) |
He understands mind without lust as ‘mind without lust’. |
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Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. (3) |
He understands mind with anger as ‘mind with anger’. |
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Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti. (4) |
He understands mind without anger as ‘mind without anger’. |
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Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti. (5) |
He understands mind with delusion as ‘mind with delusion’. |
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Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti. (6) |
He understands mind without delusion as ‘mind without delusion’. |
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Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7) |
He understands contracted mind as ‘contracted mind’. |
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Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8) |
He understands distracted mind as ‘distracted mind’. |
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Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti. (9) |
He understands exalted mind as ‘exalted mind’. |
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Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti. (10) |
He understands unexalted mind as ‘unexalted mind’. |
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Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti. (11) |
He understands surpassed mind as ‘surpassed mind’. |
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Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12) |
He understands unsurpassed mind as ‘unsurpassed mind’. |
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Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13) |
He understands mind in samādhi as ‘mind in samādhi’. |
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Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti. (14) |
He understands mind not in samādhi as ‘mind not in samādhi’. |
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Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti. (15) |
He understands released mind as ‘released mind’. |
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Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (16) |
He understands unreleased mind as ‘unreleased mind’. |
(for knowledge and vision, not “mere mindfulness”)
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‘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. |
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anissito ca viharati, na ca kiñci loke upādiyati. |
One abides independent, not grasping at anything in the world. |
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Evampi kho, bhikkhave bhikkhuniyo, |
That is how a monk or nun abides contemplating a mind in the mind. |
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bhikkhu vā bhikkhunī vā citte cittānupassī viharati. |
(4. dhamm-ānupassana)
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Kathañca, bhikkhave bhikkhuniyo, |
And further, monks and nuns, |
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bhikkhu vā bhikkhunī vā dhammesu dhammānupassī viharati? |
how does a monk or nun abide contemplating a dhamma in the dhammas? |
(5niv: hindrances, nīvaraṇa)
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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’. |
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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’. |
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yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen sensual desire comes to be. |
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yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, |
And he understands how the abandoning of the arisen sensual desire comes to be. |
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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. |
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Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, |
When there is anger in him, he understands: ‘There is anger in me’. |
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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’. |
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yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen anger comes to be. |
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yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, |
And he understands how the abandoning of the arisen anger comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen sloth & torpor comes to be. |
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yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, |
And he understands how the abandoning of the arisen sloth & torpor comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen restlessness & remorse comes to be. |
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yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, |
And he understands how the abandoning of the arisen restlessness & remorse comes to be. |
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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. |
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Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, |
When there is doubt in him, he understands: ‘There is doubt in me’. |
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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’. |
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yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen doubt comes to be. |
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yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, |
And he understands how the abandoning of the arisen doubt comes to be. |
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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)
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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’. |
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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’. |
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yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of mindfulness comes to be. |
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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. |
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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’. |
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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’. |
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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. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of energy comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of rapture comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of tranquillity comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of samādhi comes to be. |
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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. |
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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’. |
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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’. |
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yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, |
And he understands how the arising of the unarisen awakening-factor of equanimity comes to be. |
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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”)
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. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya. |
Mindfulness of dhammas is well established for the sake of knowledge & vision. |
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anissito ca viharati, na ca kiñci loke upādiyati. |
One abides independent, not grasping at anything in the world. |
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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)
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“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo |
This is the path leading to convergence, monks & nuns, |
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sattānaṃ visuddhiyā, |
for the purification of beings, |
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sokaparidevānaṃ samatikkamāya, |
for surmounting sorrow & lamentation, |
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dukkhadomanassānaṃ atthaṅgamāya, |
for ending bodily & mental suffering, |
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ñāyassa adhigamāya, |
for understanding the way, |
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nibbānassa sacchikiriyāya, |
for witnessing Nibbana; |
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yadidaṃ cattāro satipaṭṭhānā. |
that is, the four satipaṭṭhānas. |
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*Satipaṭṭhāna Mūla suttaṃ niṭṭhitaṃ |
* * * |
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(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/ |