SATIPATTHANA SUTTA

January 29, 2016 admin

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Thus have I heard:

1) At one time when the Bhagava was staying in the territory of the kuru, in Kammasadhana, a trading city Kuru clan. There the Lord said to the bhikkhus “Bhikkhus.”

“Yes, Bhante,” answered the bhikkhus.

Bhagava said: “Bhikkhus, there is only a way to purify beings, to overcome sorrow and lamentation, to end the suffering and grief, to go the right way, to reach the Nibbana, namely the four ‘Satipatthana’ (Foundation of Mindfulness).

What are those four?

Bhikkhus,

Para bhikkhu, in this case a bhikkhu must constantly do:

‘physical observations on the physical‘ (kaye kayanupassi), diligent, aware, self-controlled, overcome greed and sadness in him.
‘observation of the feelings through feelings‘ (vedanasuvedananupassi), tdiligent, aware, self-controlled, overcome greed and sadness in him.
‘observation of mind through the mind‘ (citte cittanupassi), diligent, aware, self-controlled, overcome greed and sadness in him.
‘observation of mental objects on the mental objects‘ (dhammesudhammanupassi), diligent, aware, self-controlled, overcome greed and sadness in him.

2) Bhikkhus, how does a bhikkhu constantly make an physical observations on the physical ‘?

In this case, a bhikkhu into the forest, go down a tree or to a lonely place; then he sat cross-legged with upright body and always aware of what he was doing.

Consciously he drew breath, consciously he exhale.
If he inhale a deep breath, he knows: I inhale a deep breath,
If he exhale a deep breath, he knows: I exhale a deep breath.
If he inhale a short breath, he knows: I inhale a short breath,
If he exhale a short breath, he knows: I exhale a short breath,
He trained himself with the thought: I’m going to inhale a breath that can be felt throughout the body.
He trained himself with the thought: I’m going to exhale a breath that can be felt throughout the body.
He trained himself with the thought: I will inhale a breath that will sooth the entire body activity.
He trained himself with the thought: I will exhale a breath that will sooth the entire body activity.
Like a skilled jug maker or his disciple, while making the long rounds, he knew: I made a long round.
If he make a short round, he knew: I made a short round.
Similarly, if a bhikkhu took a long breath, he knows: I took a deep breath;
Similarly, if he drew a short breath, he knows: I took a short breath.
He trained himself to think: I will inhale which can be felt throughout the body. … I would exhale that will relax the whole body activity.
Thus, he is constantly make an physical observations on the physical (ajjhatta)
He did a physical observation on the physical outside (bahiddha); or
He did a physical observation on the physical inside. Or
He did an observation of the process of the emergence of everything (samuda-yadhammanupassi) in the body;
He conducted observation of the disappearance of everything (vayadhammanupassi) in the body; or
He observed the process of the emergence and disappearance of everything in the body. Or
He thought: it’s Physical, observation takes place only on the knowledge that, just to remember, to live freely and without anything attached to the earth.

Thus, a bhikkhu constantly making observations on the physical body.

3) Bhikkhus,

If a bhikkhu walk, he realized: I walk;
If he stand still, he realized: I stand still;
If he sit down, he realized: I sit; or
If he lay down, he realized: I lay down.
So, in any body position he realized that such a position.
Thus, he is constantly doing physical observations on the physical inside (ajjhatta);
He does physical observation on physical outside (bahiddha); or
He does physical observation inside and out. Or
He observes the process of the emergence of everything (samuda-yadhammanupassi) in the body;
He observes the process of the disappearance of everything (vayadhammanupassi) in the body; or
He observes the process of the emergence and disappearance of everything in the body. Or
He thinks : it’s physical, his observation takes place only for the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly making physical observations on the physical.

4) Bhikkhus, a bhikkhu realized as well if he runs forward or backward; if he is looking forward or looking around … if he bent or straightened his body … if he membawasanghati (outer robe), bowl and civara … if he was eating, drinking, chewing, tasting … if he defecating or urinating … when he was walking, standing, sitting, lying down, get up, talk, silence, he realized these movements.

Thus, he is constantly doing physical observations on the physical inside (ajjhatta);
He does physical observation on physical outside (bahiddha); or
He does physical observation inside and out. Or
He observes the process of the emergence of everything (samuda-yadhammanupassi) in the body;
He observes the process of the disappearance of everything (vayadhammanupassi) in the body; or
He observes the process of the emergence and disappearance of everything in the body. Or
He thinks : it’s physical, his observation takes place only for the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly making physical observations on the physical.

5) Bhikkhus, likewise, a bhikkhu brood (paccavekkhati) what the body is, wrapped in skin and covered by a variety of dirt, from the feet upwards and from the crown of the head down, that: There is a physical relationship with body hair, head hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, the lining of the intestines, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin oil, saliva, mucus, synovial fluid and urine.

Bhikkhus, like a sack that has two open spots (mouth) that contains a full assortment of grains, such as fields rice, paddy rice, red beans, peas, sesame and rice; then a sharp edged pour the grains out, with the muses: it’s field paddy, it’s rice paddy, it’s red beans, it’s peas, it’s sesame and it’s rice.

Bhikkhus, likewise, a bhikkhu brood (paccavekkhati) what the body is, wrapped in skin and covered by a variety of dirt, from the feet upwards and from the crown of the head down, that: There is a physical relationship with body hair, head hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, the lining of the intestines, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin oil, saliva, mucus, synovial fluid and urine.
Thus, a bhikkhu constantly making physical observations on the physical.

6) Bhikkhus, likewise, a bhikkhu contemplates this body consistent with how the body was placed or formed, this body is composed of four elements, namely: In this body there is the element of solid, liquid, fire and air.

Bhikkhus, like a skilled butcher or his disciple, after slaughtering a cow, perhaps he sat down and showed the cow carcass at a crossroads; likewise, a bhikkhu contemplating this body is consistent with how the body was placed or formed, this body is composed of four elements, namely: In this body there is the element of solid, liquid, fire and air.

Thus, he is constantly doing physical observations on the physical inside (ajjhatta);
He does physical observation on physical outside (bahiddha); or
He does physical observation inside and out. Or
He observes the process of the emergence of everything (samuda-yadhammanupassi) in the body;
He observes the process of the disappearance of everything (vayadhammanupassi) in the body; or
He observes the process of the emergence and disappearance of everything in the body. Or
He thinks : it’s physical, his observation takes place only for the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly making physical observations on the physical.

7) Bhikkhus, likewise, if a bhikkhu sees a corpse in the grave, who died a day, two days or three days, swollen, blue, rot, he contemplates this body as it is, he thought: This body has the same properties, will be as it was, would not be exempt from such circumstances.

Thus, he is constantly doing physical observations on the physical inside (ajjhatta), he does physical observation on physical outside (bahiddha) or he does physical observation inside and out. Or he observes the process of the emergence of everything (samuda-yadhammanupassi) in the body; he observes the process of the disappearance of everything (vayadhammanupassi) in the body; or he observes the process of the emergence and disappearance of everything in the body. Or he thinks : it’s physical, his observation takes place only for the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly making physical observations on the physical.

8) Bhikkhus, likewise a bhikkhu saw a corpse in a grave, being eaten by crows, vultures, wild dogs, wolves or an assortment of small animals; he the body is what it is, he thought: This body has the same nature, will be as it was, would not be exempt from such circumstances.

Thus, a bhikkhu constantly making physical observations on the physical.

9) Bhikkhus, likewise, a bhikkhu saw a corpse in the grave, in the form of skeletons with blood, flesh and veins binder, he pondered this body is what it is … or a bhikkhu saw a body in the grave, in the form of skeleton without flesh but there are stains of blood and uric binder; … Or a bhikkhu saw bones were scattered here and there, is not unified anymore: here there is the hand bones, a foot bone there, leg bone here, rib bone there, femur here, backbone there, and here there are the skull, he pondered this body is what it is.

Thus, a bhikkhu constantly making physical observations on the physical.

10) Bhikkhus, as well, a bhikkhu saw a dead body in the grave, in the form of white bones and something like a seashell … a pile of dry bones that had been over a year … the bones become fragile and become powder; he pondered this body is as it is, he thought: This body has the same nature, will be as it was, would not be exempt from such circumstances.

Thus, a bhikkhu constantly making physical observations on the physical.

11) Bhikkhus, how does a bhikkhu constantly observes feeling through feeling (vedanasuveda–nanupassi)?

Bhikkhus, in this matter:

when he experienced a pleasant feeling, he realized: I had a pleasant feeling;
when he suffered a painful feeling, he realized: I had a painful juice;
when he experienced neither happiness nor suffering (adukkham-asukkham), he realized: I am neither happy nor suffering
when he experienced a pleasant feelings associated with materials (amisa), he realized: I had a pleasant feeling associated with materials
when he experienced a pleasant feelings associated with non-materials (niramisa), he realized: I had a pleasant feeling associated with non-materials
When he experienced painful feelings associated with the material, he realized: I experienced painful feelings associated with materials.
When he experienced painful feelings associated with non–material, he realized: I experienced painful feelings associated with non-material
When he experienced feelings that is neither painful nor pleasant related to non–material, he realized: I had a feeling that is neither painful nor pleasant related to non–material.

Thus, he observes feeling through feeling inside (ajjhatta); he observes feeling through feeling outside (bahiddha); or he observes feeling through feeling on the outside and inside. Or he does observation of the ‘process of emergence of everything’ (samuda-yadhammanupassi) in the feelings: he does observation on ‘the disappearance of everything’ (vayadhammanupassi) in the feeling; or he does observations of the ‘process of the emergence and disappearance of everything‘ in the feeling. Or he thought: There is a feeling, observation takes place only on the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly observes feeling through feeling.

12) Bhikkhus, how does a bhikkhu constantly observing the mind through the mind ‘(citte cittanupassi) ?

Bhikkhus, in this matter, a bhikkhu knows:

A mind filled with with sensual desire (saraga) as a mind filled with sensual desire; a mind not filled with sensual desire as a mind not filled with sensual desire.
He knows a mind filled with hatred (sadosa) as a mind filled with hatred; a mind not filled with hatred as a mind not filled with hatred (vitadosam)
He knows a mind filled with foolishness (samoha) as a mind filled with foolishness, a mind not filled with foolishness (vitamoha) as a mind not filled with foolishness.
He knows a mind filled with weakness or laziness (sankhittam) as a mind filled with chaos (vikkhitam)
He knows a mind filled with evolving thoughts (mahaggatam) as a mind filled with not evolving thoughts (amahaggatam)
He knows a mind filled with noble thoughts (sa–uttaram) as a not noble mind (anuttara)
He knows a mind filled with centered thoughts (samahitam)
He knows a not concentrated mind (asamahitam) as a not concentrated mind.

Thus, he observes mind through mind inside (ajjhatta); he observes mind through mind outside (bahiddha); or he observes mind through mind on the outside and inside. Or he does observation of the ‘process of emergence of everything’ (samuda-yadhammanupassi) in the mind: he does observation on ‘the disappearance of everything’ (vayadhammanupassi) in the mind; or he does observations of the ‘process of the emergence and disappearance of everything‘ in the mind. Or he thought: There is a mind, observation takes place only on the knowledge, just to remember, to live freely and without any attachment to anything in the world.

Thus, a bhikkhu constantly observes mind through the mind.

13) Bhikkhus, how does a bhikkhu constantly make observations about mental objects in mental objects‘ (dhamme dhammanupassi)?

Bhikkhus, in this case, a bhikkhu constantly observing mental objects in mental objects associated with the ‘five hurdles‘

Bhikkhus, how does a bhikkhu constantly make observations about mental objects in mental objects‘ associated with the ‘five hurdles‘?

Bhikkhus, if within a bhikkhu there is a ‘sensual desire wishes‘ (kamacchanda) and he realized: Within me there is sensual desire wishees; or within a bhikkhu there is no sensual desire wishes and he realized: Within me there is no sensual desire wishes. Also, he is aware of the emergence of ‘sensual desire wishes‘ that did not exist before, he realized that he had eliminated ‘sensual desire wishes‘ that had emerged, he realized ‘sensual desire wishes’ that has been obliterated will not appear again in the future. Bhikkhus, likewise, if within a bhikkhu there is ‘hatred’ (byapada) and he realized: Within me there is hatred; or within a bhikkhu there is no hatred and he realized: Within me there is no hatred, which did not exist before, he realized that he has eliminated the ‘hatred’ that had emerged, he realized ‘hatred’ that has been eliminated will no longer appear in the future.

Bhikkhus, likewise, if within a bhikkhu there is ‘lethargy and laziness’ (thinamiddha) and he realized: In me there is lethargy and laziness; or within a bhikkhu there is no lethargy and laziness, and he realized: In me there is no lethargy and laziness. Also, he is aware of the emergence of ‘lethargy and laziness‘ that did not exist before, he realized that he had cut off the ‘lethargy and laziness’ that had emerged, he realized that the ‘lethargy and laziness’ that has been eliminated will not appear again in the future. Bhikkhus, likewise, if within a bhikkhu there is ‘anxiety and worry’ (uddhaccakukkucca) and he realized: In me there is anxiety and worry; or within a bhikkhu there is no anxiety and worry, and he realized: In me there is no anxiety and worry. Also, he is aware of the emergence of ‘anxiety and worry‘ that did not exist before, he realized that he had cut off the ‘anxiety and worry‘ that had appeared, he realized ‘anxiety and worry‘ that has been eliminated will not appear again in the future.

Bhikkhus, likewise, if within a bhikkhu there is ‘hesitations’ (vicikiccha) and he realized: In me there is no hesitations; or within a bhikkhu there is no hesitations and he realized: Within me there is no hesitations. Also, he is aware of the emergence of ‘hesitations’ that did not exist before, he realized that he had eliminated ‘hesitations’ that had emerged, he realized that ‘hesitations’ that has been eliminated will not appear again in the future.

Thus, he make observations about mental objects in mental objects (dhammesu dhammanupassi) inside (ajjhatta); he make observations about mental objects in mental objects outside (bahiddha); or he make observations about mental objects in mental objects outside and inside. Or he does observation about the ‘process of emergence of everything (samuda–yadhammanupassi) in the mental objects‘; he does observation of the ‘process of the disappearance of everything (vayadhammanupassi) in the mental objects; or he does observation of the ‘process of the emergence and disappearance of everything‘ in mental objects. Or he thought: There is mental objects, observation takes place only on the knowledge that, just to remember, to live freely and without any attachment in the world.

Thus, a bhikkhu constantly make observations about mental objects in mental objects.

14) Bhikkhus, likewise, a bhikkhu constantly observes mental objects in mental objects associated with ‘attachment to the five aggregates‘ (pancas’upadanakkhandhesu). Bhikkhus, how does a bhikkhu constantly doing ‘mental observation of objects in mental objects‘ concerning ‘attachment to the five aggregates‘? Bhikkhus, when a bhikkhu (knows): This is physical (rupa), this is the emergence of the body, this is the physical disappearance; this is feeling (vedana), this is the emergence of feelings, this is the cessation of feeling; this is perception (sanna), this is the emergence of perception, this is the disappearance of perception; this is forms of thought (sankhara), this is the emergence of the forms of thought, this is cessation of the forms of thought; this is consciousness (vinnana), this is the emergence of consciousness, this is the disappearance of consciousness.

Thus, a bhikkhu constantly make observations about mental objects in mental objects.

15) Bhikkhus, likewise a bhikkhu constantly observes mental objects in the object corresponding to the ‘six sense bases inside and outside‘ (chasu ajjhattikabahiresu ayatanesu).

Bhikkhus, how a bhikkhu constantly observes mental objects related to the six sense bases inside and outside? Bhikkhus, when a bhikkhu understands the sense of sight (cakkhu), understand the object of vision (visual), understand each shackle (samyojana) arising from these two things, understand the emergence of the shackles which did not exist before, he understood that he had cut off the shackles that had appeared, he understood that the shackles that have been eliminated will not appear again at a later date. If a bhikkhu understands auditory (sota), understand voice (saddha), understands the sense of smell (ghana), understands scents (gandha), understands the sense touch (kaya), understand touch (photthabba) also understand each shackle (arayojana) arising of the two, understands the emergence of the shackles that did not exist before, he understood that he had cut off the shackles that had emerged, he understood that the shackles that are eliminated will not appear again at a later date.

Thus, a bhikkhu constantly make observations about mental objects in mental objects.

16) Bhikkhus, likewise, a bhikkhu constantly observes mental objects in mental objects associated with ‘Seven Grand Illumination Factor‘ (sattasu bhojjhangesu).

Bhikkhus, how does a bhikkhu constantly doing ‘mental observation of objects in mental objects’ related to ‘the seven factors of enlightenment grand’? Bhikkhus, if within a bhikkhu there is ‘grand illumination factors of attention’ (satisambhojhango), he understands: There is a ‘grand illumination factors of attention’ in me; if inside a bhikkhu there is no ‘grand illumination factors of attention’, he understands: There is no ‘grand illumination factors of attention’ in me, he understands the emergence of ‘grand illumination factors of attention’ that was not there before, he understands how ‘grand illumination factors of attention’ that has emerged developed and refined. If within a bhikkhu there is ‘grand illumination factor of dhamma research’ (dhammavicaya-sambhojhango), he understands: There is a ‘grand illumination factor of dhamma research’ in me; There is ‘grand illumination factor of spirit’ (viriyasambhojjhango). There is a ‘grand illumination factor of enlightenment’ (pitisambhojjango) …. there is ‘grand illumination factor of tranquility’ (passaddhisambhojjhango) There is ‘grand illumination factor of meditation’ (samadhisambhojjhango). If within bhikkhu there is ‘grand illumination factor of equanimity enlightenment‘ (upekhasambhojjhango), he understands: There is a ‘grand illumination factor of equanimity’ in me; if inside a bhikkhu there is no ‘grand illumination factor of inner balance’, he understands: There is no ‘grand illumination factor of equanimity enlightenment’ in me; he understands the emergence of the ‘grand illumination factor of equanimity enlightenment‘ that did not exist before, he understands how the ‘grand illumination factor of equanimity enlightenment‘ that has emerged developed and refined.

Thus, a bhikkhu constantly make observations about mental objects in mental objects.

17) Bhikkhus, likewise, a bhikkhu constantly observes mental objects in mental objects associated with the ‘four noble truths‘ (Catusu Ariyayasaccesu).

Bhikkhus, how does a bhikkhu constantly make observations about mental objects in mental objects related to the ‘four noble truths‘? Bhikkhus, when a bhikkhu understands ‘as it is‘ (yathabhuta): ‘This is dukkha; he understands as it is: this is the cause of dukkha, he understands as it is: this is the cessation of dukkha; he understands as it is: this is the way to eliminate dukkha. “

Thus, a bhikkhu constantly make observations about mental objects in mental objects.

Bhikkhus, whoever developed the Four Satipatthana for seven years, then one of two rewards they can expect, which is perfect knowledge (nana) in the present life or (state) there are still remaining attachment, as Anagami.

Bhikkhus, let alone seven years, whoever developed the Four Satipatthana _ 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, half a month, let alone half a month, any person who developed the Four Satipatthana for seven days, then one of two rewards can be expected, which is perfect knowledge (nana) in the present life or (state) there are still remaining attachment, as anagami.

Based on this, it is said: Bhikkhus, there is only a way to purify beings, to overcome sorrow and lamentation, to end the suffering and grief, undergo the right path, to achieve Nibbana, namely the four ‘satipatthana‘ (Platform of Attention).

Thus the words of the Bhagava. Bhikkhus were excited and happy with what have been recited by the Bhagava.

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VIHARA KUSALAYANI

SATIPATTHANA SUTTA