7. Analysis of the Foundations of Mindfulness1. Suttantabhājanīya

1. Analysis According to the DiscoursesCattāro satipaṭṭhānā—The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body internally; dwells contemplating body in the body externally; dwells contemplating body in the body both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating feeling in feelings internally; dwells contemplating feeling in feelings externally; dwells contemplating feeling in feelings both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating consciousness in consciousness internally; dwells contemplating consciousness in consciousness externally; dwells contemplating consciousness in consciousness both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating mental state in mental states internally; dwells contemplating mental state in mental states externally; dwells contemplating mental state in mental states both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.idha bhikkhu ajjhattaṁ kāye kāyānupassī viharati bahiddhā kāye kāyānupassī viharati ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, ajjhattaṁ vedanāsu vedanānupassī viharati bahiddhā vedanāsu vedanānupassī viharati ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, ajjhattaṁ citte cittānupassī viharati bahiddhā citte cittānupassī viharati ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, ajjhattaṁ dhammesu dhammānupassī viharati bahiddhā dhammesu dhammānupassī viharati ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

1. Exposition of Contemplation on the Body1.1. Kāyānupassanāniddesa

And how does a bhikkhu dwell contemplating body in the body internally? Herein a bhikkhu reflects on the body internally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in this body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus,|synovial fluid, urine”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the body (of others).Kathañca bhikkhu ajjhattaṁ kāye kāyānupassī viharati? And how does a bhikkhu dwell contemplating body in the body externally? Herein a bhikkhu reflects on the body externally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in that one's body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus, synovial fluid, urine”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness both internally and externally on the body.Idha bhikkhu ajjhattaṁ kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati—And how does a bhikkhu dwell contemplating body in the body both internally and externally? Herein a bhikkhu reflects on the body both internally and externally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in this body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus, synovial fluid, urine”. Thus a bhikkhu dwells contemplating body in the body both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.“atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan”ti. “Contemplating”means: Therein what iscontemplation? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called contemplation. Of this contemplation he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “contemplating”.So taṁ nimittaṁ āsevati bhāveti bahulīkaroti, svāvatthitaṁ vavatthapeti. “Contemplating”So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā bahiddhā kāye cittaṁ upasaṁharati.

contemplationKathañca bhikkhu bahiddhā kāye kāyānupassī viharati? * See paragraph525.Idha bhikkhu bahiddhā kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati—* See paragraph525.“atthissa kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan”ti. “Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.So taṁ nimittaṁ āsevati bhāveti bahulīkaroti, svāvatthitaṁ vavatthapeti. “Dwells”So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā ajjhattabahiddhā kāye cittaṁ upasaṁharati.

“Ardent”means: Therein what is ardour? That which is the arousing of mental energy,* right effort. This is called ardour. Of this ardour he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “ardent”.Kathañca bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati? “Ardent”Idha bhikkhu ajjhattabahiddhā kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati—* See paragraph220.“atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan”ti. * See paragraph220.Evaṁ bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

“Aware”means: Therein what isawareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Of this awareness he is possessed, well possessed, attained, wellattained, endowed, well endowed, furnished. Therefore this is called “aware”.“Anupassī”ti. “Aware”Tattha katamā anupassanā? awarenessYā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “anupassanā”. * See paragraph525.Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. “Mindful”means: Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness. Of this mindfulness he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “mindful”.Tena vuccati “anupassī”ti.

“Mindful”“Viharatī”ti. mindfulnessIriyati vattati pāleti yapeti yāpeti carati viharati. * See paragraph220.Tena vuccati “viharatī”ti.

* See paragraph220.“Ātāpī”ti. “Removing covetousness and mental pain in the world” means: Therein what isthe world? This same body is the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what iscovetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness. Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.Tattha katamo ātāpo? the worldYo cetasiko vīriyārambho …pe… sammāvāyāmo—covetousnessayaṁ vuccati “ātāpo”. mental painIminā ātāpena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. * See paragraph249.Tena vuccati “ātāpī”ti.

* See paragraph249.“Sampajāno”ti. (Here Ends) Exposition of Contemplation on the BodyTattha katamaṁ sampajaññaṁ? 2. Exposition of Contemplation on FeelingsYā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—And how does a bhikkhu dwell contemplating feeling in feelings internally? Herein a bhikkhu experiencing pleasant feeling knows, “I feel pleasant feeling”; experiencing painful feeling knows, “I feel painful feeling”; experiencing neither-painful-nor-pleasant feeling knows, “I feel neither-painful-nor-pleasant feeling”. Experiencing pleasant worldly feeling knows, “I feel pleasant worldly feeling”; or, experiencing pleasant non-worldly feeling knows, “I feel pleasant non-worldly feeling”. Experiencing painful worldly feeling knows, “I feel painful worldly feeling”; or, experiencing painful non-worldly feeling knows, “I feel painful non-worldly feeling”. Experiencing neither-painful-nor-pleasant worldly feeling knows, “I feel neither-painful-nor-pleasant worldly feeling”; or, experiencing neither-painful-nor-pleasant non-worldly feeling knows, “I feel neither-painful-nor-pleasant non-worldly feeling”.He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the feeling (of others).idaṁ vuccati “sampajaññaṁ”. And how does a bhikkhu dwell contemplating feeling in feelings externally? Herein a bhikkhu knows of (another) experiencing pleasant feeling, “He feels pleasant feeling”; knows of (another) experiencing painful feeling, “He feels painful feeling”; knows of (another) experiencing neither-painful-nor-pleasant feeling, “He feels neither-painful-nor-pleasant feeling”. Knows of (another) experiencing pleasant worldly feeling, “He feels pleasant worldly feeling”; knows of (another) experiencing pleasant non-worldly feeling, “He feels pleasant non-worldly feeling”. Knows of (another) experiencing painful worldly feeling, “He feels painful worldly feeling”; knows of (another) experiencing painful non-worldly feeling, “He feels painful non-worldly feeling”. Knows of (another) experiencing neither-painful-nor-pleasant worldly feeling, “He feels neither-painful-nor-pleasant worldly feeling”; knows of (another) experiencing neither-painful-nor-pleasant non-worldly feeling, “He feels neither-painful-nor-pleasant non-worldly feeling”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness on feelings both internally and externally.Iminā sampajaññena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Andhow does a bhikkhu dwell contemplating feeling in feelings? Herein a bhikkhu knows pleasant feeling, “Pleasant feeling”; knows painful feeling, “Painful feeling”; knows neither-painful-nor-pleasant feeling, “Neither-painful-nor-pleasant feeling”. Knows pleasant worldly feeling, “Pleasant worldly feeling”; knows pleasant non-worldly feeling, “Pleasant non-worldly feeling”. Knows painful worldly feeling, “Painful worldly feeling”; knows painful non-worldly feeling, “Painful non-worldly feeling”. Knows neither-painful-nor-pleasant worldly feeling, “Neither-painful-nor-pleasant worldly feeling”; knows neither-painful-nor-pleasant non-worldly feeling, “Neither-painful-nor-pleasant non-worldly feeling”. Thus a bhikkhu dwells contemplating feeling in feelings both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.Tena vuccati “sampajāno”ti.

“Contemplating”means:*“Dwells”means:*2“Ardent”means:*3“Aware”means:*4“Mindful”means:*5“Removing covetousness and mental pain in the world” means: Therein what isthe world? This same feeling is the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what iscovetousness? That which is lusting, infatuation,*6infatuation of consciousness. This is called covetousness. Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.“Satimā”ti. “Contemplating”Tattha katamā sati? “Dwells”Yā sati anussati …pe… sammāsati—“Ardent”ayaṁ vuccati “sati”. “Aware”Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. “Mindful”Tena vuccati “satimā”ti.

the world“Vineyya loke abhijjhādomanassan”ti. covetousnessTattha katamo loko? mental painSveva kāyo loko. * See paragraph357.*2See paragraph358.*3See paragraph359.*4See paragraph360.*5See paragraph361.*6See paragraph249.Pañcapi upādānakkhandhā loko. * See paragraph357.Ayaṁ vuccati “loko”. *2See paragraph358.Tattha katamā abhijjhā? *3See paragraph359.Yo rāgo sārāgo …pe… cittassa sārāgo—*4See paragraph360.ayaṁ vuccati “abhijjhā”. *5See paragraph361.Tattha katamaṁ domanassaṁ? *6See paragraph249.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—(Here Ends) Exposition of Contemplation on Feelingidaṁ vuccati “domanassaṁ”. 3. Exposition of Contemplation on ConsciousnessIti ayañca abhijjhā idañca domanassaṁ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. And how does a bhikkhu dwell contemplating consciousness in consciousness internally? Herein a bhikkhu knows consciousness accompanied by lust, “My consciousness is accompanied by lust”; or, knows consciousness without lust, “My consciousness is without lust”. Knows consciousness accompanied by hatred, “My consciousness is accompanied by hatred”; or, knows consciousness without hatred, “My consciousness is without hatred”. Knows consciousness accompanied by dullness, “My consciousness is accompanied by dullness”; or, knows consciousness without dullness, “My consciousness is without dullness”. Knows constricted consciousness, “My consciousness is constricted”; or, knows scattered consciousness, “My consciousness is scattered”. Knows sublime consciousness, “My consciousness is sublime”; or, knows non-sublime consciousness, “My consciousness is not sublime”. Knows surpassable consciousness, “My consciousness is surpassable”; or, knows unsurpassable consciousness, “My consciousness is unsurpassable”. Knows concentrated consciousness, “My consciousness is concentrated”; or, knows non-concentrated consciousness, “My consciousness is not concentrated”. Knows free consciousness, “My consciousness is free”; or, knows non-free consciousness, “My consciousness is not free”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the consciousness (of others).Tena vuccati “vineyya loke abhijjhādomanassan”ti.

And how does a bhikkhu dwell contemplating consciousness in consciousness externally? Herein a bhikkhu knows another's consciousness accompanied by lust, “His consciousness is accompanied by lust”; or, knows another's consciousness without lust, “His consciousness is without lust”. Knows another's consciousness accompanied by hatred, “His consciousness is accompanied by hatred”;or, knows another's consciousness without hatred, “His consciousness is without hatred”. Knows another's consciousness accompanied by dullness, “His consciousness is accompanied by dullness”; or, knows another's consciousness without dullness, “His consciousness is without dullness”. Knows|another's constricted consciousness, “His consciousness is constricted”; or, knows another's scattered consciousness, “His consciousness is scattered”. Knows another's sublime consciousness, “His consciousness is sublime”; or, knows another's non-sublime consciousness, “His consciousness is not sublime”. Knows another's surpassable consciousness, “His consciousness is surpassable”; or, knows another's unsurpassable consciousness, “His consciousness is unsurpassable”. Knows another's concentrated consciousness, “His consciousness is concentrated”; or, knows another's non-concentrated consciousness, “His consciousness is not concentrated”. Knows another's free consciousness, “His consciousness is free”; or, knows another's non-free consciousness, “His consciousness is not free”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness on consciousness both internally and externally.Kāyānupassanāniddeso.

And how does a bhikkhu dwell contemplating consciousness in consciousness both internally and externally? Herein a bhikkhu knows consciousness accompanied by lust, “Consciousness accompanied by lust”; or, knows consciousness without lust, “Consciousness without lust”. Knows consciousness accompanied by hatred, “Consciousness accompanied by hatred”; or, knows consciousness without hatred, “Consciousness without hatred”. Knows consciousness accompanied by dullness, “Consciousness accompanied by dullness”; or, knows consciousness without dullness, “Consciousness without dullness”. Knows constricted consciousness, “Constricted consciousness”; or, knows scattered consciousness, “Scattered consciousness”. Knows sublime consciousness, “Sublime consciousness”; or, knows non-sublime consciousness, “Non-sublime consciousness”. Knows surpassable consciousness, “Surpassable consciousness”; or, knows unsurpassable consciousness, “Unsurpassable consciousness”. Knows concentrated consciousness, “Concentrated consciousness”; or, knows non-concentrated consciousness, “Non-concentrated consciousness”. Knows free consciousness, “Free consciousness”; or, knows non-free consciousness, “Non-free consciousness”. Thus a bhikkhu dwells contemplating consciousness in consciousness both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.1.2. Vedanānupassanāniddesa

“Contemplating”means:*“Dwells”means:*2“Ardent”means:*3“Aware”means:*4“Mindful”means:*5“Removing covetousness and mental pain in the world” means: Therein what isthe world? This same consciousness is the world, also the five aggregates (as objects of) the attachments are the world. Therein what iscovetousness?That which is lusting, infatuation,*6infatuation of consciousness. This is called covetousness. Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.Kathañca bhikkhu ajjhattaṁ vedanāsu vedanānupassī viharati? “Contemplating”Idha bhikkhu sukhaṁ vedanaṁ vedayamāno “sukhaṁ vedanaṁ vedayāmī”ti pajānāti, dukkhaṁ vedanaṁ vedayamāno “dukkhaṁ vedanaṁ vedayāmī”ti pajānāti, adukkhamasukhaṁ vedanaṁ vedayamāno “adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti, sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno “sāmisaṁ sukhaṁ vedanaṁ vedayāmī”ti pajānāti, nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno “nirāmisaṁ sukhaṁ vedanaṁ vedayāmī”ti pajānāti, sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno “sāmisaṁ dukkhaṁ vedanaṁ vedayāmī”ti pajānāti, nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno “nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī”ti pajānāti, sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno “sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti, nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno “nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī”ti pajānāti. “Dwells”So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti. “Ardent”So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā bahiddhā vedanāsu cittaṁ upasaṁharati.

“Aware”Kathañca bhikkhu bahiddhā vedanāsu vedanānupassī viharati? “Mindful”Idha bhikkhu sukhaṁ vedanaṁ vedayamānaṁ “sukhaṁ vedanaṁ vedayatī”ti pajānāti, dukkhaṁ vedanaṁ vedayamānaṁ “dukkhaṁ vedanaṁ vedayatī”ti pajānāti, adukkhamasukhaṁ vedanaṁ vedayamānaṁ “adukkhamasukhaṁ vedanaṁ vedayatī”ti pajānāti, sāmisaṁ vā sukhaṁ vedanaṁ vedayamānaṁ “sāmisaṁ sukhaṁ vedanaṁ vedayatī”ti pajānāti, nirāmisaṁ vā sukhaṁ vedanaṁ vedayamānaṁ “nirāmisaṁ sukhaṁ vedanaṁ vedayatī”ti pajānāti, sāmisaṁ vā dukkhaṁ vedanaṁ vedayamānaṁ “sāmisaṁ dukkhaṁ vedanaṁ vedayatī”ti pajānāti, nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamānaṁ “nirāmisaṁ dukkhaṁ vedanaṁ vedayatī”ti pajānāti, sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamānaṁ “sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayatī”ti pajānāti, nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamānaṁ “nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayatī”ti pajānāti. the worldSo taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti. covetousnessSo taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā ajjhattabahiddhā vedanāsu cittaṁ upasaṁharati.

mental painKathañca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati? * See paragraph357.*2See paragraph358.*3See paragraph359.*4See paragraph360.*5See paragraph361.*6See paragraph249.Idha bhikkhu sukhaṁ vedanaṁ “sukhā vedanā”ti pajānāti, dukkhaṁ vedanaṁ “dukkhā vedanā”ti pajānāti, adukkhamasukhaṁ vedanaṁ “adukkhamasukhā vedanā”ti pajānāti, sāmisaṁ vā sukhaṁ vedanaṁ “sāmisā sukhā vedanā”ti pajānāti, nirāmisaṁ vā sukhaṁ vedanaṁ “nirāmisā sukhā vedanā”ti pajānāti, sāmisaṁ vā dukkhaṁ vedanaṁ “sāmisā dukkhā vedanā”ti pajānāti, nirāmisaṁ vā dukkhaṁ vedanaṁ “nirāmisā dukkhā vedanā”ti pajānāti, sāmisaṁ vā adukkhamasukhaṁ vedanaṁ “sāmisā adukkhamasukhā vedanā”ti pajānāti, nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ “nirāmisā adukkhamasukhā vedanā”ti pajānāti. * See paragraph357.Evaṁ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

*2See paragraph358.“Anupassī”ti …pe… *3See paragraph359.“viharatī”ti …pe… *4See paragraph360.“ātāpī”ti …pe… *5See paragraph361.“sampajāno”ti …pe… *6See paragraph249.“satimā”ti …pe… (Here Ends) Exposition of Contemplation on Consciousness“vineyya loke abhijjhādomanassan”ti. 4. Exposition of Contemplation on Mental StatesTattha katamo loko? And how does a bhikkhu dwell contemplating mental state in mental states? Herein a bhikkhu knows of there being internal wish for sense pleasure, “There is in me internal wish for sense pleasure”; or, knows of there not being internal wish for sense pleasure, “There is not in me internal wish for sense pleasure”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning, this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being internal illwill,* of there being internal sloth and torpor,* of there being internal distraction and remorse,* knows of there being internal doubt, “There is in me internal doubt”; or, knows of there not being internal doubt, “There is not in me internal doubt”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is|abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.Sāyeva vedanā loko. * Complete as final example.Pañcapi upādānakkhandhā loko. * Complete as final example.Ayaṁ vuccati “loko”. Or he knows of there being internal mindfulness-enlightenment-factor, “There is in me internal mindfulness-enlightenment-factor”; or, knows of there not being internal mindfulness-enlightenment-factor, “There is not in me internal mindfulness-enlightenment-factor”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being internal truth investigation-enlightenment-factor,* of there being internal energy-enlightenment-factor,* of there being internalzest-enlightenment-factor,* of there being internal calmness-enlightenment-factor,* of there being internal concentration-enlightenment-factor,* knows of there being internal equanimity-enlightenment-factor, “There is in me internal equanimity-enlightenment-factor”; or, knows of there not being internal equanimity-enlightenment-factor, “There is not in me internal equanimity-enlightenment-factor”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well he applies (his) consciousness on external mental states.Tattha katamā abhijjhā? * Complete as final example.Yo rāgo sārāgo …pe… cittassa sārāgo—* Complete as final example.ayaṁ vuccati “abhijjhā”. And how does a bhikkhu dwell contemplating mental state in mental states externally? Herein a bhikkhu knows of there being wish for sense pleasure in another, “There is wish for sense pleasure in him”; or, knows of there not being wish for sense pleasure in another, “There is no wish for sense pleasure in him”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning, this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being illwill in another,* of there being sloth and torpor in another,* of there being distraction and remorse in another,|* knows of there being doubt in another, “There is doubt in him”; or, knows of there not being doubt in another, “There is no doubt in him”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.Tattha katamaṁ domanassaṁ? * Complete as final example.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—* Complete as final example.idaṁ vuccati “domanassaṁ”. Or he knows of there being mindfulness-enlightenment-factor in another, “There is mindfulness-enlightenment-factor in him”; or, knows of there not being mindfulness-enlightenment-factor in another, “There is no mindfulness-enlightenment-factor in him”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being truth investigation-enlightenment-factor in another,* of there being energy-enlightenment-factor in another,* of there being zest-enlightenment-factor in another,* of there being calmness-enlightenment-factor in another,* of there being concentration-enlightenment-factor in another,* knows of there being equanimity-enlightenment-factor in another, “There is equanimity-enlightenment-factor in him”; or, knows of there not being equanimity-enlightenment-factor in another,“There is no equanimity-enlightenment-factor in him”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well he applies (his) consciousness on mental states both internally and externally.Iti ayañca abhijjhā idañca domanassaṁ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. * Complete as final example.Tena vuccati “vineyya loke abhijjhādomanassan”ti.

* Complete as final example.Vedanānupassanāniddeso.

And how does a bhikkhu dwell contemplating mental state in mental states both internally and externally? Herein a bhikkhu knows of there being wish for sense pleasure, “There is wish for sense pleasure”; or, knows of there not being wish for sense pleasure, “There is no wish for sense pleasure”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning,|this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being illwill,* of there being sloth and torpor,* of there being distraction and remorse,* knows of there being doubt, “There is doubt”; or, knows of there not being doubt, “There is no doubt”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.1.3. Cittānupassanāniddesa

* Complete as final example.Kathañca bhikkhu ajjhattaṁ citte cittānupassī viharati? * Complete as final example.Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ me cittan”ti pajānāti, vītarāgaṁ vā cittaṁ “vītarāgaṁ me cittan”ti pajānāti, sadosaṁ vā cittaṁ “sadosaṁ me cittan”ti pajānāti, vītadosaṁ vā cittaṁ “vītadosaṁ me cittan”ti pajānāti, samohaṁ vā cittaṁ “samohaṁ me cittan”ti pajānāti, vītamohaṁ vā cittaṁ “vītamohaṁ me cittan”ti pajānāti, saṅkhittaṁ vā cittaṁ “saṅkhittaṁ me cittan”ti pajānāti, vikkhittaṁ vā cittaṁ “vikkhittaṁ me cittan”ti pajānāti, mahaggataṁ vā cittaṁ “mahaggataṁ me cittan”ti pajānāti, amahaggataṁ vā cittaṁ “amahaggataṁ me cittan”ti pajānāti, sauttaraṁ vā cittaṁ “sauttaraṁ me cittan”ti pajānāti, anuttaraṁ vā cittaṁ “anuttaraṁ me cittan”ti pajānāti, samāhitaṁ vā cittaṁ “samāhitaṁ me cittan”ti pajānāti, asamāhitaṁ vā cittaṁ “asamāhitaṁ me cittan”ti pajānāti, vimuttaṁ vā cittaṁ “vimuttaṁ me cittan”ti pajānāti, avimuttaṁ vā cittaṁ “avimuttaṁ me cittan”ti pajānāti. Or he knows of there being mindfulness-enlightenment-factor, “There is mindfulness-enlightenment-factor”; or, knows of there not being mindfulness-enlightenment-factor, “There is no mindfulness-enlightenment-factor”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being truth investigation-enlightenment-factor,* of there being energy-enlightenment-factor,* of there being zest-enlightenment-factor,* of there being calmness-enlightenment-factor,* of there being concentration-enlightenment-factor,* knows of there being equanimity-enlightenment-factor, “There is equanimity-enlightenment-factor”; or, knows of there not being equanimity-enlightenment-factor, “There is no equanimity-enlightenment-factor”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. Thus a bhikkhu dwells contemplating mental state in mental states both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti. * Complete as final example.So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā bahiddhā citte cittaṁ upasaṁharati.

* Complete as final example.Kathañca bhikkhu bahiddhā citte cittānupassī viharati? “Contemplating”means: Therein what iscontemplation?That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called contemplation. Of this contemplation he is possessed, well possessed,|attained, well attained, endowed, well endowed, furnished. Therefore this is called “contemplating”.Idha bhikkhu sarāgaṁ vāssa cittaṁ “sarāgamassa cittan”ti pajānāti, vītarāgaṁ vāssa cittaṁ “vītarāgamassa cittan”ti pajānāti, sadosaṁ vāssa cittaṁ “sadosamassa cittan”ti pajānāti, vītadosaṁ vāssa cittaṁ “vītadosamassa cittan”ti pajānāti, samohaṁ vāssa cittaṁ “samohamassa cittan”ti pajānāti, vītamohaṁ vāssa cittaṁ “vītamohamassa cittan”ti pajānāti, saṅkhittaṁ vāssa cittaṁ “saṅkhittamassa cittan”ti pajānāti, vikkhittaṁ vāssa cittaṁ “vikkhittamassa cittan”ti pajānāti, mahaggataṁ vāssa cittaṁ “mahaggatamassa cittan”ti pajānāti, amahaggataṁ vāssa cittaṁ “amahaggatamassa cittan”ti pajānāti, sauttaraṁ vāssa cittaṁ “sauttaramassa cittan”ti pajānāti, anuttaraṁ vāssa cittaṁ “anuttaramassa cittan”ti pajānāti, samāhitaṁ vāssa cittaṁ “samāhitamassa cittan”ti pajānāti, asamāhitaṁ vāssa cittaṁ “asamāhitamassa cittan”ti pajānāti, vimuttaṁ vāssa cittaṁ “vimuttamassa cittan”ti pajānāti, avimuttaṁ vāssa cittaṁ “avimuttamassa cittan”ti pajānāti. “Contemplating”So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti. contemplationSo taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā ajjhattabahiddhā citte cittaṁ upasaṁharati.

* See paragraph525.Kathañca bhikkhu ajjhattabahiddhā citte cittānupassī viharati? * See paragraph525.Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ cittan”ti pajānāti, vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”ti pajānāti, sadosaṁ vā cittaṁ “sadosaṁ cittan”ti pajānāti, vītadosaṁ vā cittaṁ “vītadosaṁ cittan”ti pajānāti, samohaṁ vā cittaṁ “samohaṁ cittan”ti pajānāti, vītamohaṁ vā cittaṁ “vītamohaṁ cittan”ti pajānāti, saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”ti pajānāti, vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”ti pajānāti, mahaggataṁ vā cittaṁ “mahaggataṁ cittan”ti pajānāti, amahaggataṁ vā cittaṁ “amahaggataṁ cittan”ti pajānāti, sauttaraṁ vā cittaṁ “sauttaraṁ cittan”ti pajānāti, anuttaraṁ vā cittaṁ “anuttaraṁ cittan”ti pajānāti, samāhitaṁ vā cittaṁ “samāhitaṁ cittan”ti pajānāti, asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”ti pajānāti, vimuttaṁ vā cittaṁ “vimuttaṁ cittan”ti pajānāti, avimuttaṁ vā cittaṁ “avimuttaṁ cittan”ti pajānāti. “Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.Evaṁ bhikkhu ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

“Dwells”“Anupassī”ti …pe… “Ardent”means: Therein what isardour? That which is the arousing of mental energy,* right effort. This is called ardour. Of this ardour he is possessed,*2furnished. Therefore this is called “ardent”.“viharatī”ti …pe… “Ardent”“ātāpī”ti …pe… ardour“sampajāno”ti …pe… * See paragraph220.*2See paragraph368.“satimā”ti …pe… * See paragraph220.“vineyya loke abhijjhādomanassan”ti. *2See paragraph368.Tattha katamo loko? “Aware”means: Therein what isawareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Of this awareness he is possessed,*2furnished. Therefore this is called “aware”.Taṁyeva cittaṁ loko. “Aware”Pañcapi upādānakkhandhā loko. awarenessTattha katamā abhijjhā? * See paragraph525.*2See paragraph368.Yo rāgo sārāgo …pe… cittassa sārāgo—* See paragraph525.ayaṁ vuccati “abhijjhā”. *2See paragraph368.Tattha katamaṁ domanassaṁ? “Mindful”means: Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness. Of this mindfulness he is possessed,*2furnished. Therefore this is called “mindful”.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—“Mindful”idaṁ vuccati “domanassaṁ”. mindfulnessIti ayañca abhijjhā idañca domanassaṁ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. * See paragraph220.*2See paragraph368.Tena vuccati “vineyya loke abhijjhādomanassan”ti.

* See paragraph220.Cittānupassanāniddeso.

*2See paragraph368.1.4. Dhammānupassanāniddesa

“Removing covetousness and mental pain in the world” means: Therein what isthe world? These same mental states are the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what iscovetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness. Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated.|Therefore this is called “removing covetousness and mental pain in the world”.Kathañca bhikkhu ajjhattaṁ dhammesu dhammānupassī viharati? the worldIdha bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ “atthi me ajjhattaṁ kāmacchando”ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ “natthi me ajjhattaṁ kāmacchando”ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. covetousnessSantaṁ vā ajjhattaṁ byāpādaṁ …pe… mental painsantaṁ vā ajjhattaṁ thinamiddhaṁ …pe… * See paragraph249.santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ …pe… * See paragraph249.santaṁ vā ajjhattaṁ vicikicchaṁ “atthi me ajjhattaṁ vicikicchā”ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ “natthi me ajjhattaṁ vicikicchā”ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.

(Here Ends) Exposition of Contemplation on Mental StatesSantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ “atthi me ajjhattaṁ satisambojjhaṅgo”ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ “natthi me ajjhattaṁ satisambojjhaṅgo”ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti, santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ …pe… (Here Ends) Analysis According to the Discoursessantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ …pe… 2. Analysis According to Abhidhammasantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ …pe… The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body; dwells contemplating feeling in feelings; dwells contemplating consciousness in consciousness; dwells contemplating mental state in mental states.santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ …pe… And how does a bhikkhu dwell contemplating body in the body? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating body in the body. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ …pe… * See paragraph205.santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ “atthi me ajjhattaṁ upekkhāsambojjhaṅgo”ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ “natthi me ajjhattaṁ upekkhāsambojjhaṅgo”ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti, tañca pajānāti. * See paragraph205.So taṁ nimittaṁ āsevati bhāveti bahulīkaroti, svāvatthitaṁ vavatthapeti. And how does a bhikkhu dwell contemplating feeling in feelings? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating feeling in feelings. That which at that|time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā bahiddhā dhammesu cittaṁ upasaṁharati.

* See paragraph205.Kathañca bhikkhu bahiddhā dhammesu dhammānupassī viharati? * See paragraph205.Idha bhikkhu santaṁ vāssa kāmacchandaṁ “atthissa kāmacchando”ti pajānāti, asantaṁ vāssa kāmacchandaṁ “natthissa kāmacchando”ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. And how does a bhikkhu dwell contemplating consciousness in consciousness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating consciousness in consciousness. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.Santaṁ vāssa byāpādaṁ …pe… * See paragraph205.santaṁ vāssa thinamiddhaṁ …pe… * See paragraph205.santaṁ vāssa uddhaccakukkuccaṁ …pe… And how does a bhikkhu dwell contemplating mental state in mental states? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.santaṁ vāssa vicikicchaṁ “atthissa vicikicchā”ti pajānāti, asantaṁ vāssa vicikicchaṁ “natthissa vicikicchā”ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.

* See paragraph205.Santaṁ vāssa satisambojjhaṅgaṁ “atthissa satisambojjhaṅgo”ti pajānāti, asantaṁ vāssa satisambojjhaṅgaṁ “natthissa satisambojjhaṅgo”ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. * See paragraph205.Santaṁ vāssa dhammavicayasambojjhaṅgaṁ …pe… Therein what is thefoundation of mindfulness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first|stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.santaṁ vāssa vīriyasambojjhaṅgaṁ …pe… foundation of mindfulnesssantaṁ vāssa pītisambojjhaṅgaṁ …pe… * See paragraph205.santaṁ vāssa passaddhisambojjhaṅgaṁ …pe… * See paragraph205.santaṁ vāssa samādhisambojjhaṅgaṁ …pe… The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body; dwells contemplating feeling in feelings; dwells contemplating consciousness in consciousness; dwells contemplating mental state in mental states.santaṁ vāssa upekkhāsambojjhaṅgaṁ “atthissa upekkhāsambojjhaṅgo”ti pajānāti, asantaṁ vāssa upekkhāsambojjhaṅgaṁ “natthissa upekkhāsambojjhaṅgo”ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. And how does a bhikkhu dwell contemplating body in the body? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating body in the body. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.So taṁ nimittaṁ āsevati bhāveti bahulīkaroti, svāvatthitaṁ vavatthapeti. * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.So taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā ajjhattabahiddhā dhammesu cittaṁ upasaṁharati.

* See paragraph205.Kathañca bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati? *2See Dhammasaṅgaṇī paragraph277.Idha bhikkhu santaṁ vā kāmacchandaṁ “atthi kāmacchando”ti pajānāti, asantaṁ vā kāmacchandaṁ “natthi kāmacchando”ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. And how does a bhikkhu dwell contemplating feeling in feelings? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in|the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating feeling in feelings. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.Santaṁ vā byāpādaṁ …pe… * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.santaṁ vā thinamiddhaṁ …pe… * See paragraph205.santaṁ vā uddhaccakukkuccaṁ …pe… *2See Dhammasaṅgaṇī paragraph277.santaṁ vā vicikicchaṁ “atthi vicikicchā”ti pajānāti, asantaṁ vā vicikicchaṁ “natthi vicikicchā”ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.

And how does a bhikkhu dwell contemplating consciousness in consciousness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating consciousness in consciousness. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.Santaṁ vā satisambojjhaṅgaṁ “atthi satisambojjhaṅgo”ti pajānāti, asantaṁ vā satisambojjhaṅgaṁ “natthi satisambojjhaṅgo”ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Santaṁ vā dhammavicayasambojjhaṅgaṁ …pe… * See paragraph205.santaṁ vā vīriyasambojjhaṅgaṁ …pe… *2See Dhammasaṅgaṇī paragraph277.santaṁ vā pītisambojjhaṅgaṁ …pe… And how does a bhikkhu dwell contemplating mental state in mental states? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed|that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.santaṁ vā passaddhisambojjhaṅgaṁ …pe… * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.santaṁ vā samādhisambojjhaṅgaṁ …pe… * See paragraph205.santaṁ vā upekkhāsambojjhaṅgaṁ “atthi upekkhāsambojjhaṅgo”ti pajānāti, asantaṁ vā upekkhāsambojjhaṅgaṁ “natthi upekkhāsambojjhaṅgo”ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. *2See Dhammasaṅgaṇī paragraph277.Evaṁ bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Therein what is thefoundation of mindfulness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.“Anupassī”ti. foundation of mindfulnessTattha katamā anupassanā? * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph205.ayaṁ vuccati “anupassanā”. *2See Dhammasaṅgaṇī paragraph277.Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. (Here Ends) Analysis According to AbhidhammaTena vuccati “anupassī”ti.

3. Interrogation“Viharatī”ti. The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body, ardent, aware, mindful; removing covetousness and mental pain in the world: dwells contemplating feeling in feelings, ardent, aware, mindful; removing covetousness and mental pain in the world; dwells contemplating consciousness in consciousness, ardent, aware, mindful; removing covetousness and mental pain in the world: dwells|contemplating mental state in mental states, ardent, aware, mindful; removing covetousness and mental pain in the world.Iriyati vattati pāleti yapeti yāpeti carati viharati. Of the four foundations of mindfulness how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Tena vuccati “viharatī”ti.

* Remaining appropriate triplets and couplets.“Ātāpī”ti. * Remaining appropriate triplets and couplets.Tattha katamo ātāpo? 1. The TripletsYo cetasiko vīriyārambho …pe… sammāvāyāmo—(The four foundations of mindfulness) Sometimes are good; sometimes are neither-good-nor-bad. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Sometimes are resultants; sometimes are productive of resultants. Are not grasped (by craving and false view), are not objects of the attachments. Are not corrupt, are not objects of the corruptions. Sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application. Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths; have no roots to be abandoned either by the first path or by the subsequent paths. Sometimes are dispersive (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage. Are immeasurable. Have immeasurable object. Are superior. Sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Do not have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their cause or path as their dominating factor. Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past objects; future objects or present objects. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external object. Are not visible, are not impingent.ayaṁ vuccati “ātāpo”. 2. The CoupletsIminā ātāpena upeto hoti …pe… samannāgato. (The four foundations of mindfulness) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots: (they) are associated with roots but are not roots. Are not roots, are accompanied by roots.Tena vuccati “ātāpī”ti.

* Complete as for defilements in this paragraph.“Sampajāno”ti. * Complete as for defilements in this paragraph.Tattha katamaṁ sampajaññaṁ? (Here Ends) InterrogationYā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Analysis of the Foundation of Mindfulness is Endedidaṁ vuccati “sampajaññaṁ”. The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Iminā sampajaññena upeto hoti …pe… samannāgato. Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Tena vuccati “sampajāno”ti.

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:“Satimā”ti. Manfred WierichTattha katamā sati? Ven. VimalaYā sati anussati …pe… sammāsati—Ariya Baumannayaṁ vuccati “sati”. Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Imāya satiyā upeto hoti …pe… samannāgato. Internal and external links were added, so that readers can easily click the numerous references.Tena vuccati “satimā”ti.

Some abbreviations were expanded.“Vineyya loke abhijjhādomanassan”ti. Obvious oversights and errors were corrected, all of them minor.Tattha katamo loko? The pagination of the originalTeva dhammā loko. This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Pañcapi upādānakkhandhā loko. All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Ayaṁ vuccati “loko”. Tattha katamā abhijjhā? Yo rāgo sārāgo …pe… cittassa sārāgo—ayaṁ vuccati “abhijjhā”. Tattha katamaṁ domanassaṁ? Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—idaṁ vuccati “domanassaṁ”. Iti ayañca abhijjhā idañca domanassaṁ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “vineyya loke abhijjhādomanassan”ti.

Dhammānupassanāniddeso.
Suttantabhājanīyaṁ.

2. Abhidhammabhājanīya

Cattāro satipaṭṭhānā—idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ kāye kāyānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ vedanāsu vedanānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ citte cittānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ dhammesu dhammānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Tattha katamaṁ satipaṭṭhānaṁ? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ dhammesu dhammānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Cattāro satipaṭṭhānā—idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ kāye kāyānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ vedanāsu vedanānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ citte cittānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ dhammesu dhammānupassī, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Tattha katamaṁ satipaṭṭhānaṁ? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, yā tasmiṁ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Cattāro satipaṭṭhānā—idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Catunnaṁ satipaṭṭhānānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Siyā kusalā, siyā abyākatā …pe…. Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Siyā vipākā siyā vipākadhammadhammā. Anupādinnaanupādāniyā. Asaṅkiliṭṭhaasaṅkilesikā. Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Neva dassanena na bhāvanāya pahātabbā. Neva dassanena na bhāvanāya pahātabbahetukā. Siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Siyā sekkhā, siyā asekkhā. Appamāṇā. Appamāṇārammaṇā. Paṇītā. Siyā sammattaniyatā, siyā aniyatā. Na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggahetukā”tipi, “maggādhipatino”tipi. Siyā uppannā, siyā anuppannā, siyā uppādino. Siyā atītā, siyā anāgatā, siyā paccuppannā. Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi. Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Bahiddhārammaṇā. Anidassanaappaṭighā.

3.2. Duka

Na hetū. Sahetukā. Hetusampayuttā. Na vattabbā hetū ceva sahetukā cāti, sahetukā ceva na ca hetū. Na vattabbā hetū ceva hetusampayuttā cāti, hetusampayuttā ceva na ca hetū. Na hetū sahetukā.

Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā. No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Āsavavippayuttā. Anāsavā. No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe… sārammaṇā. No cittā. Cetasikā. Cittasampayuttā. Cittasaṁsaṭṭhā. Cittasamuṭṭhānā. Cittasahabhuno. Cittānuparivattino. Cittasaṁsaṭṭhasamuṭṭhānā. Cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Bāhirā. No upādā. Anupādinnā. No upādānā …pe… no kilesā …pe… na dassanena pahātabbā, na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā.

Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Siyā niyyānikā, siyā aniyyānikā. Siyā niyatā, siyā aniyatā. Anuttarā. Araṇāti.

Pañhāpucchakaṁ.

Satipaṭṭhānavibhaṅgo niṭṭhito.