15. The Four Ways of Attending to Mindfulness

15. Cattāri Satipaṭṭhānāni
15. The Four Ways of Attending to Mindfulness

1. Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,
1. Here, monastics, a monastic dwells contemplating (the nature of) the body in the body,

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

2. vedanāsu vedanānupassī viharati,
2. he dwells contemplating (the nature of) feelings in feelings,

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

3. citte cittānupassī viharati,
3. he dwells contemplating (the nature of) the mind in the mind,

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

4. dhammesu dhammānupassī viharati,
4. he dwells contemplating (the nature of) things in (various) things,

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

1. Kathañ-ca bhikkhu ajjhattaṁ kāye kāyānupassī viharati?
1. And how What follows is what is considered to constitute the root (mūla) form of the mindfulness (satipaṭṭhāna) teaching, before it was expanded with additions to what now are the discourses at DN 22 and MN 10. See Sujāto, A History of Mindfulness. does a monastic dwell contemplating (the nature of) the body in the body in regard to himself?

Idha bhikkhu ajjhattaṁ kāyaṁ –
Here a monastic in regard to himself –

uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

pūraṁ nānappakārassa asucino – paccavekkhati:
and filled with manifold impurities – reflects (thus): Note that contemplation of the body is being discussed in terms of the Paṭikkūlamanasikāraṁ and, equally important, no other meditation is mentioned in this section, showing it to be, at the very least, the basic practice associated with Contemplation of the Body.

{1} Kesā,
{1} Hairs of the head,

{2} lomā,
{2} body hairs,

{3} nakhā,
{3} nails,

{4} dantā,
{4} teeth,

{5} taco,
{5} skin,

{6} maṁsaṁ,
{6} flesh,

{7} nahāru,
{7} sinews,

{8} aṭṭhi,
{8} bones,

{9} aṭṭhimiñjā,
{9} bone-marrow,

{10} vakkaṁ,
{10} kidneys,

{11} hadayaṁ,
{11} heart,

{12} yakanaṁ,
{12} liver,

{13} kilomakaṁ,
{13} pleura,

{14} pihakaṁ,
{14} spleen,

{15} papphāsaṁ,
{15} lungs,

{16} antaṁ,
{16} intestines,

{17} antaguṇaṁ,
{17} mesentery,

{18} udariyaṁ,
{18} undigested food,

{19} karīsaṁ,
{19} excrement,

{20} pittaṁ,
{20} bile,

{21} semhaṁ,
{21} phlegm,

{22} pubbo,
{22} pus,

{23} lohitaṁ,
{23} blood,

{24} sedo,
{24} sweat,

{25} medo,
{25} fat,

{26} assu,
{26} tears,

{27} vasā,
{27} grease,

{28} kheḷo,
{28} spit,

{29} siṅghāṇikā,
{29} mucus,

{30} lasikā,
{30} synovial fluid,

{31} muttan-ti.
{31} urine.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti...
He practices, develops, makes much of that sign, and fixes its definition... In the text it continues by applying the same instruction in regard to another, then in regard to himself and another, which sections are omitted here. For full text see Satipaṭṭhānavibhaṅgo.

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

{1} Idha bhikkhu sukhaṁ vedanaṁ vediyamāno:
{1} Here a monastic when experiencing a pleasant feeling 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.

Sukhaṁ vedanaṁ vediyāmī ti pajānāti;
knows: I experience a pleasant feeling; 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 monastic when experiencing a pleasant feeling knows he is experiencing it.

{2} dukkhaṁ vedanaṁ vediyamāno:
{2} when experiencing an unpleasant feeling

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

{3} adukkhamasukhaṁ vedanaṁ vediyamāno:
{3} when experiencing a neither-unpleasant-nor-pleasant feeling

adukkhamasukhaṁ vedanaṁ vediyāmī ti pajānāti,
he knows: I experience a neither-unpleasant-nor-pleasant feeling,

{4} sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno:
{4} or, when experiencing a sensual pleasant feeling

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

{5} nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno:
{5} or, when experiencing a spiritual pleasant feeling

Nirāmisaṁ sukhaṁ vedanaṁ vediyāmī ti pajānāti;
he knows: I experience a spiritual pleasant feeling;

{6} sāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno:
{6} or, when experiencing a sensual unpleasant feeling

Sāmisaṁ dukkhaṁ vedanaṁ vediyāmī ti pajānāti;
he knows: I experience a sensual unpleasant feeling;

{7} nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno:
{7} or, when experiencing a spiritual unpleasant feeling

Nirāmisaṁ dukkhaṁ vedanaṁ vediyāmī ti pajānāti;
he knows: I experience a spiritual unpleasant feeling;

{8} sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno:
{8} 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;

{9} nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno:
{9} 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...

3. Kathañ-ca bhikkhu ajjhattaṁ citte cittānupassī viharati?
And how does a monastic dwell contemplating (the nature of) the mind in the mind in regard to himself?

{1} Idha bhikkhu sarāgaṁ vā cittaṁ: Sarāgaṁ me cittan-ti pajānāti,
{1} Here a monastic when the mind has passion knows: My mind has passion,

{2} vītarāgaṁ vā cittaṁ: Vītarāgaṁ me cittan-ti pajānāti;
{2} or, when the mind is without passion he knows: My mind is without passion;

{3} sadosaṁ vā cittaṁ: Sadosaṁ me cittan-ti pajānāti,
{3} or, when the mind has hate he knows: My mind has hate,

{4} vītadosaṁ vā cittaṁ: Vītadosaṁ me cittan-ti pajānāti;
{4} or, when the mind is without hate he knows: My mind is without hate;

{5} samohaṁ vā cittaṁ: Samohaṁ me cittan-ti pajānāti,
{5} or, when the mind has delusion he knows: My mind has delusion,

{6} vītamohaṁ vā cittaṁ: Vītamohaṁ me cittan-ti pajānāti;
{6} or, when the mind is without delusion he knows: My mind is without delusion;

{7} saṅkhittaṁ vā cittaṁ: Saṅkhittaṁ me cittan-ti pajānāti,
{7} or, when the mind is collected he knows: My mind is collected,

{8} vikkhittaṁ vā cittaṁ: Vikkhittaṁ me cittan-ti pajānāti;
{8} or, when the mind is scattered he knows: My mind is scattered;

{9} mahaggataṁ vā cittaṁ: Mahaggataṁ me cittan-ti pajānāti,
{9} or, when the mind has become very great he knows: My mind has become very great,

{10} amahaggataṁ vā cittaṁ: Amahaggataṁ me cittan-ti pajānāti;
{10} or, when the mind has not become very great he knows: My mind has not become very great;

{11} sa-uttaraṁ vā cittaṁ: Sa-uttaraṁ me cittan-ti pajānāti,
{11} or, when the mind is surpassable he knows: My mind is surpassable,

{12} anuttaraṁ vā cittaṁ: Anuttaraṁ me cittan-ti pajānāti;
{12} or, when the mind is unsurpassable he knows: My mind is unsurpassable;

{13} samāhitaṁ vā cittaṁ: Samāhitaṁ me cittan-ti pajānāti,
{13} or, when the mind is concentrated he knows: My mind is concentrated,

{14} asamāhitaṁ vā cittaṁ: Asamāhitaṁ me cittan-ti pajānāti;
{14} or, when the mind is not concentrated he knows: My mind is not concentrated;

{15} vimuttaṁ vā cittaṁ: Vimuttaṁ me cittan-ti pajānāti,
{15} or, when the mind is liberated he knows: My mind is liberated,

{16} avimuttaṁ vā cittaṁ: Avimuttaṁ me cittan-ti pajānāti.
{16} or, when the mind is not liberated he knows: My mind is not liberated.

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

4. Kathañ-ca bhikkhu ajjhattaṁ dhammesu dhammānupassī viharati?
And how does a monastic dwell contemplating (the nature of) things in (various) things in regard to himself?

Kathañ-ca bhikkhu ajjhattaṁ dhammesu dhammānupassī viharati?
And how does a monastic dwell contemplating (the nature of) things in (various) things in regard to himself?

{1} Idha bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ:
{1} Here a monastic having sensual desire in himself These and what follows constitute the five hindrances.

Atthi me ajjhattaṁ kāmacchando ti pajānāti;
knows: There is sensual desire in myself;

asantaṁ vā ajjhattaṁ kāmacchandaṁ:
or, not having sensual desire in himself

Natthi me ajjhattaṁ kāmacchando ti pajānāti.
he knows: I do not have sensual desire in myself.

Yathā ca anuppannassa kāmacchandassa uppādo hoti,
How there is an arising of sensual desire that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa kāmacchandassa pahānaṁ hoti,
and how there is an abandonment of sensual desire that has arisen,

tañ-ca pajānāti;
that he knows;

yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti,
and how there is a non-arising of abandoned sensual desire again in the future,

tañ-ca pajānāti.
that also he knows.

{2} Santaṁ vā ajjhattaṁ byāpādaṁ:
{2} Having ill-will in himself

Atthi me ajjhattaṁ byāpādo ti pajānāti;
he knows: There is ill-will in myself;

asantaṁ vā ajjhattaṁ byāpādaṁ:
or, not having ill-will in himself

natthi me ajjhattaṁ byāpādo ti pajānāti.
he knows: I do not have ill-will in myself.

Yathā ca anuppannassa byāpādassa uppādo hoti,
How there is an arising of ill-will that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa byāpādassa pahānaṁ hoti,
and how there is an abandonment of ill-will that has arisen,

tañ-ca pajānāti;
that he knows;

yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti,
and how there is a non-arising of abandoned ill-will again in the future,

tañ-ca pajānāti.
that also he knows.

{3} Santaṁ vā ajjhattaṁ thīnamiddhaṁ :
{3} Having sloth and torpor in himself

Atthi me ajjhattaṁ thīnamiddhan-ti pajānāti;
he knows: There is sloth and torpor in myself;

asantaṁ vā ajjhattaṁ thīnamiddhaṁ:
or, not having sloth and torpor in himself

Natthi me ajjhattaṁ thīnamiddhan-ti pajānāti.
he knows: I do not have sloth and torpor in myself.

Yathā ca anuppannassa thīnamiddhassa uppādo hoti,
How there is an arising of sloth and torpor that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa thīnamiddhassa pahānaṁ hoti,
and how there is an abandonment of sloth and torpor that has arisen,

tañ-ca pajānāti;
that he knows;

yathā ca pahīnassa thīnamiddhassa āyatiṁ anuppādo hoti,
and how there is a non-arising of abandoned sloth and torpor again in the future,

tañ-ca pajānāti.
that also he knows.

{4} Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ:
{4} Having agitation and worry in himself

Atthi me ajjhattaṁ uddhaccakukkuccan-ti pajānāti;
he knows: There is agitation and worry in myself;

asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ:
or, not having agitation and worry in himself

Natthi me ajjhattaṁ uddhaccakukkuccan-ti pajānāti.
he knows: I do not have agitation and worry in myself.

Yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti,
How there is an arising of agitation and worry that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti,
and how there is an abandonment of agitation and worry that has arisen,

tañ-ca pajānāti;
that he knows;

yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti,
and how there is a non-arising of abandoned agitation and worry again in the future,

tañ-ca pajānāti.
that also he knows.

{5} Santaṁ vā ajjhattaṁ vicikicchaṁ:
{5} Having doubt in himself

Atthi me ajjhattaṁ vicikicchā ti pajānāti;
he knows: There is doubt in myself;

asantaṁ vā ajjhattaṁ vicikicchaṁ:
or, not having doubt in himself

Natthi me ajjhattaṁ vicikicchā ti pajānāti.
he knows: I do not have doubt in myself.

Yathā ca anuppannāya vicikicchāya uppādo hoti,
How there is an arising of doubt that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannāya vicikicchāya pahānaṁ hoti,
and how there is an abandonment of doubt that has arisen,

tañ-ca pajānāti;
that he knows;

yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti,
and how there is a non-arising of abandoned doubt again in the future,

tañ-ca pajānāti.
that also he knows.

{1} Santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ:
{1} Having the mindfulness factor of complete awakening in himself These and what follows constitute the seven factors of awakening, see also section 20 below.

Atthi me ajjhattaṁ satisambojjhaṅgo ti pajānāti;
he knows: There is the mindfulness factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ:
or, not having the mindfulness factor of complete awakening in himself

Natthi me ajjhattaṁ satisambojjhaṅgo ti pajānāti.
he knows: I do not have the mindfulness factor of complete awakening in myself.

Yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti,
How there is an arising of the mindfulness factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the mindfulness factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{2} Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ:
{2} Having the investigation of the (nature) of things factor of complete awakening in himself

Atthi me ajjhattaṁ dhammavicayasambojjhaṅgo ti pajānāti;
he knows: There is the investigation of the (nature) of things factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ:
or, not having the investigation of the (nature) of things factor of complete awakening in himself

Natthi me ajjhattaṁ dhammavicayasambojjhaṅgo ti pajānāti.
he knows: I do not have the investigation of the (nature) of things factor of complete awakening in myself.

Yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti,
How there is an arising of the investigation of the (nature) of things factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the investigation of the (nature) of things factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{3} Santaṁ vā ajjhattaṁ viriyasambojjhaṅgaṁ:
{3} Having the energy factor of complete awakening in himself

Atthi me ajjhattaṁ viriyasambojjhaṅgo ti pajānāti;
he knows: There is the energy factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ viriyasambojjhaṅgaṁ:
or, not having the energy factor of complete awakening in himself

Natthi me ajjhattaṁ viriyasambojjhaṅgo ti pajānāti.
he knows: I do not have the energy factor of complete awakening in myself.

Yathā ca anuppannassa viriyasambojjhaṅgassa uppādo hoti,
How there is an arising of the energy factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the energy factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{4} Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ:
{4} Having the joy factor of complete awakening in himself

Atthi me ajjhattaṁ pītisambojjhaṅgo ti pajānāti;
he knows: There is the joy factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ:
or, not having the joy factor of complete awakening in himself

Natthi me ajjhattaṁ pītisambojjhaṅgo ti pajānāti.
he knows: I do not have the joy factor of complete awakening in myself.

Yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti,
How there is an arising of the joy factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the joy factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{5} Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ:
{5} Having the calmness factor of complete awakening in himself

Atthi me ajjhattaṁ passaddhisambojjhaṅgo ti pajānāti;
he knows: There is the calmness factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ:
or, not having the calmness factor of complete awakening in himself

Natthi me ajjhattaṁ passaddhisambojjhaṅgo ti pajānāti.
he knows: I do not have the calmness factor of complete awakening in myself.

Yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti,
How there is an arising of the calmness factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the calmness factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{6} Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ:
{6} Having the concentration factor of complete awakening in himself

Atthi me ajjhattaṁ samādhisambojjhaṅgo ti pajānāti;
he knows: There is the concentration factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ:
or, not having the concentration factor of complete awakening in himself

Natthi me ajjhattaṁ samādhisambojjhaṅgo ti pajānāti.
he knows: I do not have the concentration factor of complete awakening in myself.

Yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti,
How there is an arising of the concentration factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the concentration factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

{7} Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ:
{7} Having the equanimity factor of complete awakening in himself

Atthi me ajjhattaṁ upekkhāsambojjhaṅgo ti pajānāti;
he knows: There is the equanimity factor of complete awakening in myself;

asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ:
or, not having the equanimity factor of complete awakening in himself

Natthi me ajjhattaṁ upekkhāsambojjhaṅgo ti pajānāti.
he knows: I do not have the equanimity factor of complete awakening in myself.

Yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti,
How there is an arising of the equanimity factor of complete awakening that has not arisen,

tañ-ca pajānāti;
that he knows;

yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment of the cultivation of the equanimity factor of complete awakening that has arisen,

tañ-ca pajānāti.
that also he knows.

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