Satipaṭṭhānasutta

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Majjhima Nikāya 10

Mindfulness Meditation · Translation: Bhikkhu Sujato, SuttaCentral

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contemplation of feelingsVedanānupassanā

2. Observing the Feelings

And how does a mendicant meditate observing an aspect of feelings? It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ When they feel a painful feeling, they know: ‘I feel a painful feeling.’ When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’ When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’ When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’ When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’ When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’ When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’

thusIti internallyajjhattaṁ orvā in feelingsvedanāsu observing feelingsvedanānupassī meditatesviharati, externallybahiddhā orvā in feelingsvedanāsu observing feelingsvedanānupassī meditatesviharati, internally and externallyajjhattabahiddhā orvā in feelingsvedanāsu observing feelingsvedanānupassī meditatesviharati;
observing the nature of arisingsamudayadhammānupassī orvā in feelingsvedanāsu meditatesviharati, observing the nature of vanishingvayadhammānupassī orvā in feelingsvedanāsu meditatesviharati, observing the nature of arising and vanishingsamudayavayadhammānupassī orvā in feelingsvedanāsu meditatesviharati.
'there are‘Atthi feelings' (quote)vedanā’ti orvā moreover for thempanassa mindfulnesssati establishedpaccupaṭṭhitā ishoti. just enoughYāvadeva for a measure of knowledgeñāṇamattāya for a measure of mindfulnesspaṭissatimattāya independentanissito andca meditatesviharati, notna andca anythingkiñci in the worldloke graspsupādiyati.
in this way tooEvampi indeedkho, monksbhikkhave, a monkbhikkhu in feelingsvedanāsu observing feelingsvedanānupassī meditatesviharati.
contemplation of feelingsVedanānupassanā is finishedniṭṭhitā.

And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. With respect to feelings, they meditate observing the liability to originate, to vanish, and to 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. That’s how a mendicant meditates by observing an aspect of feelings.

contemplation of the mindCittānupassanā

3. Observing the Mind

And how does a mendicant meditate observing an aspect of the mind? It’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,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ 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.’

thusIti internallyajjhattaṁ orvā in the mindcitte observing the mindcittānupassī meditatesviharati, externallybahiddhā orvā in the mindcitte observing the mindcittānupassī meditatesviharati, internally and externallyajjhattabahiddhā orvā in the mindcitte observing the mindcittānupassī meditatesviharati;
observing the nature of arisingsamudayadhammānupassī orvā in the mindcittasmiṁ meditatesviharati, observing the nature of vanishingvayadhammānupassī orvā in the mindcittasmiṁ meditatesviharati, observing the nature of arising and vanishingsamudayavayadhammānupassī orvā in the mindcittasmiṁ meditatesviharati.
'there is‘Atthi a mind' (quote)cittan’ti orvā moreover for thempanassa mindfulnesssati establishedpaccupaṭṭhitā ishoti. just enoughYāvadeva for a measure of knowledgeñāṇamattāya for a measure of mindfulnesspaṭissatimattāya independentanissito andca meditatesviharati, notna andca anythingkiñci in the worldloke graspsupādiyati.
in this way tooEvampi indeedkho, monksbhikkhave, a monkbhikkhu in the mindcitte observing the mindcittānupassī meditatesviharati.
contemplation of the mindCittānupassanā is finishedniṭṭhitā.

And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. With respect to the mind, they meditate observing the liability to originate, to vanish, and to 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. That’s how a mendicant meditates by observing an aspect of the mind.

contemplation of principlesDhammānupassanā

4. Observing Principles

contemplation of principles: hindrances sectionDhammānupassanānīvaraṇapabba

4.1. The Hindrances

And how does a mendicant meditate observing an aspect of principles? It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? It’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. When 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. When 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. When 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. When 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.

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