Satipaṭṭhānasutta

Majjhima Nikāya 10

Mindfulness Meditation · Translation: Bhikkhu Sujato, SuttaCentral

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thusIti internallyajjhattaṁ orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati, externallybahiddhā orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati, internally and externallyajjhattabahiddhā orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati;
observing the nature of arisingsamudayadhammānupassī orvā in principlesdhammesu meditatesviharati, observing the nature of vanishingvayadhammānupassī orvā in principlesdhammesu meditatesviharati, observing the nature of arising and vanishingsamudayavayadhammānupassī orvā in principlesdhammesu meditatesviharati.
'there are‘Atthi principles' (quote)dhammā’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 principlesdhammesu observing principlesdhammānupassī meditatesviharati regarding the fivepañcasu hindrancesnīvaraṇesu.
the hindrances sectionNīvaraṇapabbaṁ is finishedniṭṭhitaṁ.

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

contemplation of principles: aggregates sectionDhammānupassanākhandhapabba

4.2. The Aggregates

furthermorePuna moreovercaparaṁ, monksbhikkhave, a monkbhikkhu in principlesdhammesu observing principlesdhammānupassī meditatesviharati regarding the fivepañcasu grasping aggregatesupādānakkhandhesu.
and howKathañca thenpana, monksbhikkhave, a monkbhikkhu in principlesdhammesu observing principlesdhammānupassī meditatesviharati regarding the fivepañcasu grasping aggregatesupādānakkhandhesu?
hereIdha, monksbhikkhave, a monkbhikkhu:
'such is‘iti formrūpaṁ, such isiti of formrūpassa the originsamudayo, such isiti of formrūpassa the endingatthaṅgamo;
such isiti feelingvedanā, such isiti of feelingvedanāya the originsamudayo, such isiti of feelingvedanāya the endingatthaṅgamo;
such isiti perceptionsaññā, such isiti of perceptionsaññāya the originsamudayo, such isiti of perceptionsaññāya the endingatthaṅgamo;
such isiti choicessaṅkhārā, such isiti of choicessaṅkhārānaṁ the originsamudayo, such isiti of choicessaṅkhārānaṁ the endingatthaṅgamo;
such isiti consciousnessviññāṇaṁ, such isiti of consciousnessviññāṇassa the originsamudayo, such isiti of consciousnessviññāṇassa the ending' (quote)atthaṅgamo’ti;

Furthermore, 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 disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

thusiti internallyajjhattaṁ orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati, externallybahiddhā orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati, internally and externallyajjhattabahiddhā orvā in principlesdhammesu observing principlesdhammānupassī meditatesviharati;
observing the nature of arisingsamudayadhammānupassī orvā in principlesdhammesu meditatesviharati, observing the nature of vanishingvayadhammānupassī orvā in principlesdhammesu meditatesviharati, observing the nature of arising and vanishingsamudayavayadhammānupassī orvā in principlesdhammesu meditatesviharati.
'there are‘Atthi principles' (quote)dhammā’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 principlesdhammesu observing principlesdhammānupassī meditatesviharati regarding the fivepañcasu grasping aggregatesupādānakkhandhesu.
the aggregates sectionKhandhapabbaṁ is finishedniṭṭhitaṁ.

And so they meditate observing an aspect of principles internally … That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.

contemplation of principles: sense fields sectionDhammānupassanāāyatanapabba

4.3. The Sense Fields

Furthermore, 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? It’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. They understand the ear, sounds, and the fetter … They understand the nose, smells, and the fetter … They understand the tongue, tastes, and the fetter … They understand the body, touches, and the fetter … They 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.

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