Vibhaṅgato
from The Analysis

7: Satipaṭṭhānavibhaṅgo All titles appear at the end of the sections they refer to in the manuscripts, but I have also placed them in brackets at the beginning of the section for convenience of reference, and at the end of the section also. This matter will not be mentioned again.01
The Analysis of the Ways of Attending to Mindfulness

1. Suttantabhājanīyaṁ
The Section Derived from the Discourses

[Saṅkhepo]
[Summary] This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor for clarity’s sake.02

[355]

Cattāro Satipaṭṭhānā:
Four Ways of Attending to Mindfulness:

Idha bhikkhu ajjhattaṁ kāye kāyānupassī viharati,
Here a monk dwells contemplating (the nature of) the body in the body in regard to himself, For my notes regarding the translation of the Satipaṭṭhāna practices common to both the analysis and the discourse please refer to my translation of the latter. Only what is special to the analysis will be commented on here.03

bahiddhā kāye kāyānupassī viharati,
he dwells contemplating (the nature of) the body in the body in regard to others, The translation of ajjhattaṁ and bahiddhā here as himself and others follows from the elaboration in the next section, where it will be seen it is the only possible interpretation. It is interesting that it is this exact point that is taken up for discussion in the Vibhaṅga, as it is so much in dispute these days. Does this indicate that it was also debated at the beginning of the Sāsana, and therefore required clarification?04

ajjhattabahiddhā kāye kāyānupassī viharati,
he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, It is the first three lines of the refrain that occur after every meditation practice given in the discourse that are being analysed in this section. The various practices themselves (meditation on breathing, etc.) are not being analysed, but how one implements these practices to gain insight is.05

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

 

Ajjhattaṁ vedanāsu vedanānupassī viharati,
He dwells contemplating (the nature of) feelings in feelings in regard to himself,

bahiddhā vedanāsu vedanānupassī viharati,
he dwells contemplating (the nature of) feelings in feelings in regard to others,

ajjhattabahiddhā vedanāsu vedanānupassī viharati,
he dwells contemplating (the nature of) feelings in feelings in regard to himself and in regard to others,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

 

Ajjhattaṁ citte cittānupassī viharati,
He dwells contemplating (the nature of) the mind in the mind in regard to himself,

bahiddhā citte cittānupassī viharati,
he dwells contemplating (the nature of) the mind in the mind in regard to others,

ajjhattabahiddhā citte cittānupassī viharati,
he dwells contemplating (the nature of) the mind in the mind in regard to himself and in regard to others,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

 

Ajjhattaṁ dhammesu dhammānupassī viharati,
He dwells contemplating (the nature of) things in (various) things in regard to himself,

bahiddhā dhammesu dhammānupassī viharati,
he dwells contemplating (the nature of) things in (various) things in regard to others,

ajjhattabahiddhā dhammesu dhammānupassī viharati,
he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others,

ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.