Satipatthanavibhango - Vedananupassana

Kathañ-ca bhikkhu ajjhattaṁ vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to himself?

Idha bhikkhu sukhaṁ vedanaṁ vediyamāno According to PED vediy° is “a specific Pāli formation after the manner of the 4th (y) class of Sanskrit verbs...” It is cognate to vedanā, and this structure of using a cognate noun and verb together is quite common in Pāḷi. In English, though, we tend to avoid repetition, so I have used the two basic meanings of experience and feeling to translate it.¹
Here a monk when experiencing a pleasant feeling

“sukhaṁ vedanaṁ vediyāmī” ti pajānāti; In Pāḷi we many times see the use of direct quotation to express personal experience or reflection. If we were expressing ourselves in normal English we would say something like: Here a monk when experiencing a pleasant feeling knows he is experiencing it.²
knows “I experience a pleasant feeling”;

dukkhaṁ vedanaṁ vediyamāno
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamāno
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
he knows “I experience a neither-unpleasant-nor-pleasant feeling”.

Sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
Or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
he knows “I experience a spiritual neither-unpleasant-nor-pleasant feeling”.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

bahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on another's feelings.

Kathañ-ca bhikkhu bahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ vediyamānaṁ
Here a monk while (another is) experiencing a pleasant feeling

“sukhaṁ vedanaṁ vediyatī” ti pajānāti,
knows “he is experiencing a pleasant feeling”;

dukkhaṁ vedanaṁ vediyamānaṁ
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamānaṁ
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
he knows “he is experiencing a neither-unpleasant-nor-pleasant feeling”.

Sāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
Or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
he knows “he is experiencing a spiritual neither-unpleasant-nor-pleasant feeling”.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

ajjhattabahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on his own and on another's feelings.

Kathañ-ca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) feelings in the feelings in regard to himself and in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ “sukhā vedanā” ti pajānāti;
Here a monk when there is pleasant feeling knows “(there is) pleasant feeling”;

dukkhaṁ vedanaṁ “dukkhā vedanā” ti pajānāti;
when there is unpleasant feeling he knows “(there is) unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ “adukkhamasukhā vedanā” ti pajānāti.
when there is neither-unpleasant-nor-pleasant feeling he knows “(there is) neither-unpleasant-nor-pleasant feeling”.

Sāmisaṁ vā sukhaṁ vedanaṁ “sāmisā sukhā vedanā” ti pajānāti;
Or, when there is sensual pleasant feeling he knows “(there is) sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ “nirāmisā sukhā vedanā” ti pajānāti;
or, when there is spiritual pleasant feeling he knows “(there is) spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ “sāmisā dukkhā vedanā” ti pajānāti;
or, when there is sensual unpleasant feeling he knows “(there is) sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ “nirāmisā dukkhā vedanā” ti pajānāti;
or, when there is spiritual unpleasant feeling he knows “(there is) spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is sensual neither-unpleasant-nor-pleasant feeling

“sāmisā adukkhamasukhā vedanā” ti pajānāti;
he knows “(there is) sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisā adukkhamasukhā vedanā” ti pajānāti.
he knows “(there is) spiritual neither-unpleasant-nor-pleasant feeling”.

Evaṁ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati,
Thus a monk dwells contemplating (the nature of) his own and another's feelings in the feelings,

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

“Anupassī” ti. Tattha, katamā anupassanā?
“Contemplating”. Herein, what is contemplation?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

paññāsatthaṁ paññāpāsādo paññā-āloko paññā-obhāso paññāpajjoto paññāratanaṁ,
the sword of wisdom, height of wisdom, light of wisdom, lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi – ayaṁ vuccati “anupassanā”.
non-delusion, investigation of (the nature of) things, Right View – this is called “contemplation”.

Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “anupassī” ti.
Because of this “contemplating” is said.

“Viharatī” ti. Iriyati vattati pāleti yapeti yāpeti carati viharati.
“Dwells”. Poses, moves, guards, persists, carries on, lives, dwells.

“Ātāpī” ti. Tattha, katamaṁ ātappaṁ?
“Ardent”. Herein, what is ardour?

Yo cetasiko viriyārambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,

uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,

anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,

viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo – ayaṁ vuccati “ātappaṁ”.
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour – this is called “ardour”.

Iminā ātappena upeto hoti samupeto upāgato samupāgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

“Sampajāno” ti. Tattha, katamaṁ sampajaññaṁ?
“Full awareness”. Herein, what is full awareness?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

amoho dhammavicayo Sammādiṭṭhi – idaṁ vuccati “sampajaññaṁ”.
non-delusion, investigation of (the nature of) things, Right View – this is called “full awareness”.

Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “sampajāno” ti.
Because of this “full awareness” is said.

“Satimā” ti. Tattha, katamā sati?
“Mindful”. Herein, what is mindfulness?

Yā sati anussati paṭissati sati saraṇatā,
That which is mindfulness, recollection, recall, mindfulness, remembrance,

dhāraṇatā apilāpanatā asammussanatā,
bearing (in mind), not losing, not confusing,

sati Satindriyaṁ Satibalaṁ Sammāsati – ayaṁ vuccati “sati”.
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness – this is called “mindfulness”.

Imāya satiyā upeto hoti samupeto upāgato samupāgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

“Vineyya loke abhijjhādomanassan”-ti. Tattha, katamo loko?
“After removing avarice and sorrow regarding the world”. Herein, what is the world?

Sā yeva vedanā loko, pañca pi upādānakkhandhā loko – ayaṁ vuccati “loko”.
For sure it is the world of his feelings, also the world of the five constituents (of mind and body) that provide fuel for attachment – this is called “world”.

Yo rāgo sārāgo anunayo anurodho,
That which is passion, passionateness, fawning, compliance,

nandī nandirāgo cittassa sārāgo – ayaṁ vuccati “abhijjhā”.
enjoyment, passionate enjoyment, a passionate mind – this is called “avarice”.

Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
That which is mental disagreeableness, mental pain,

cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
disagreeableness born of contact with the mind, painful experience:

cetosamphassajā asātā, dukkhā vedanā – idaṁ vuccati “domanassaṁ”.
disagreeableness born of contact with the mind, painful feeling – this is called “sorrow”.

Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
Thus this avarice and this sorrow are removed from the world, expelled,

santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
quieted, calmed, allayed, gone down, settled down,

appitā byappitā sositā visositā byantīkatā.
destroyed, completely destroyed, dried up, completely dried up, brought to an end.

Tena vuccati “vineyya loke abhijjhādomanassan”-ti.
Because of this “after removing avarice and sorrow regarding the world” is said.