english-pali side by side





English translation by Bhikkhu Sujāto

Pali adapted from Suttacentral MN 10

*Satipaṭṭhāna Mūla



This is the path to convergence, monks & nuns,

for the purification of beings,

for surmounting sorrow & lamentation,

for ending bodily & mental suffering,

for understanding the way,

for witnessing Nibbana:

that is, the four satipaṭṭhānas. What four?

*Satipaṭṭhāna Mūla



“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo

sattānaṃ visuddhiyā,

soka­pari­devā­naṃ samatikkamāya,

duk­kha­do­manas­sā­naṃ atthaṅgamāya,

ñāyassa adhigamāya,

nibbānassa sacchikiriyāya,

yadidaṃ cattāro satipaṭṭhānā. Katame cattāro?

Here, a monk or nun abides contemplating a body in the body internally,

he abides contemplating a body in the body externally,

he abides contemplating a body in the body internally & externally​

—​ardent, clearly comprehending, mindful,

having removed desire & aversion for the world.


Idha bhikkhu vā bhikkhunī vā

Iti ajjhattaṃ vā kāye kāyānupassī viharati

bahiddhā vā kāye kāyānupassī viharati

ajjhattabahiddhā vā kāye kāyānupassī viharati

ātāpī sampajāno satimā,

vineyya loke abhij­jhā­do­manas­saṃ;

He abides contemplating a feeling in the feelings internally,

he abides contemplating a feeling in the feelings externally,

he abides contemplating a feeling in the feelings internally & externally​

—​ardent, clearly comprehending, mindful,

having removed desire & aversion for the world.


Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati

bahiddhā vā vedanāsu vedanānupassī viharati

ajjhattabahiddhā vā vedanāsu vedanānupassī viharati

ātāpī sampajāno satimā,

vineyya loke abhij­jhā­do­manas­saṃ;

He abides contemplating a mind in the mind internally,

he abides contemplating a mind in the mind externally,

he abides contemplating a mind in the mind internally & externally​—​ardent,

clearly comprehending, mindful,

having removed desire & aversion for the world.




Iti ajjhattaṃ vā citte cittānupassī viharati

bahiddhā vā citte cittānupassī viharati

ajjhattabahiddhā vā citte cittānupassī viharati

ātāpī sampajāno satimā,

vineyya loke abhij­jhā­do­manas­saṃ;




He abides contemplating a dhamma in the dhammas internally,

he abides contemplating a dhamma in the dhammas externally,

he abides contemplating a dhamma in the dhammas internally & externally​—​ardent,

clearly comprehending, mindful,

having removed desire & aversion for the world.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati

bahiddhā vā dhammesu dhammānupassī viharati

ajjhattabahiddhā vā dhammesu dhammānupassī viharati

ātāpī sampajāno satimā,

vineyya loke abhij­jhā­do­manas­saṃ.


Kāyānupassana

And how, monks & nuns, does a monk or nun abide contemplating a body in the body?



Here, a monk or nun reviews this very body up from the soles of the feet

and down from the tips of the hair,

bounded by skin and full of many kinds of impurities thus:

In this body there are

head-hairs, body-hairs, nails, teeth, skin,

flesh, sinews, bones, bone-marrow, kidneys,

heart, liver, spleen, lungs, diaphragm,

large intestines, small intestines, contents of the stomach, faeces,

bile, phlegm, pus, blood, sweat, fat,

tears, grease, spit, snot, oil of the joints, and urine.’


Kāyānupassana

Kathañca, bhikkhave bhikkhuniyo, 

bhikkhu vā bhikkhunī vā kāye kāyānupassī viharati?

Idha bhikkhu vā bhikkhunī vā imameva kāyaṃ

 uddhaṃ pādatalā,

adho kesamatthakā, tacapariyantaṃ

pūraṃ nānappakārassa asucino paccavekkhati:

‘atthi imasmiṃ kāye

kesā lomā nakhā dantā taco

maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ

hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ

antaṃ antaguṇaṃ udariyaṃ karīsaṃ

pittaṃ semhaṃ pubbo lohitaṃ sedo medo

assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

Just as if there was a bag with an opening at both ends,

full of various sorts of grain,

such as hill rice, red rice, mung beans, peas, millet, and white rice,

a man with good eyes were to open it up and review it thus:

‘This is hill rice, this is red rice, these are mung beans, these are peas, this is millet, this is white rice.’

Seyyathāpi, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa,

seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.

Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya:

‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.


In just the same way,

a monk or nun reviews this very body up from the soles of the feet

and down from the tips of the hair,

bounded by skin and full of many kinds of impurities thus:

In this body there are head-hairs, body-hairs, nails, teeth, skin,

flesh, sinews, bones, bone-marrow, kidneys,

heart, liver, spleen, lungs, diaphragm,(different order than pali ok?)

large intestines, small intestines, contents of the stomach, faeces,

bile, phlegm, pus, blood, sweat, fat,

tears, grease, spit, snot, oil of the joints, and urine.’


Evameva kho bhikkhu vā bhikkunī vā,

imameva kāyaṃ uddhaṃ pādatalā,

adho kesamatthakā, tacapariyantaṃ

pūraṃ nānappakārassa asucino paccavekkhati:

‘atthi imasmiṃ kāye

kesā lomā nakhā dantā taco

maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ

hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ

antaṃ antaguṇaṃ udariyaṃ karīsaṃ

pittaṃ semhaṃ pubbo lohitaṃ sedo medo

assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

Mindfulness of the body is well established

for the sake of knowledge & vision.

One abides independent,

not grasping at anything in the world.

That is how a monk or nun abides contemplating a body in the body.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti, yāvadeva ñāṇadassana-m-atthāya.

anissito ca viharati,

na ca kiñci loke upādiyati.

Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā kāye kāyānupassī viharati.

Vedanānupassana

And further, monks and nuns, how does a monk or nun abide contemplating a feeling in the feelings?

Here, when feeling a pleasant feeling a monk or nun understands: ‘I feel a pleasant feeling.’

When feeling an unpleasant feeling he understands: ‘I feel an unpleasant feeling.’

When feeling a neither pleasant nor unpleasant feeling he understands: ‘I feel a neither pleasant nor unpleasant feeling.’

When feeling a carnal pleasant feeling he understands: ‘I feel a carnal pleasant feeling.’

When feeling a spiritual pleasant feeling he understands: ‘I feel a spiritual pleasant feeling.’



When feeling a carnal unpleasant feeling he understands: ‘I feel a carnal unpleasant feeling.’

When feeling a spiritual unpleasant feeling he understands: ‘I feel a spiritual unpleasant feeling.’



When feeling a carnal neither pleasant nor unpleasant feeling he understands: ‘I feel a carnal neither pleasant nor unpleasant feeling.’

When feeling a spiritual neither pleasant nor unpleasant feeling he understands: ‘I feel a spiritual neither pleasant nor unpleasant feeling.’


Vedanānupassana

Kathañca, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā vedanāsu vedanānupassī viharati?

Idha, bhikkhu vā bhikkhunī vā

 sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (1)

Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (2)

Aduk­kha­ma­su­khaṃ vā vedanaṃ vedayamāno ‘aduk­kha­ma­su­khaṃ vedanaṃ vedayāmī’ti pajānāti. (3)

Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (4)

Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (5)



Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (6)

Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (7)



Sāmisaṃ vā aduk­kha­ma­su­khaṃ vedanaṃ vedayamāno ‘sāmisaṃ aduk­kha­ma­su­khaṃ vedanaṃ vedayāmī’ti pajānāti. (8)

Nirāmisaṃ vā aduk­kha­ma­su­khaṃ vedanaṃ vedayamāno ‘nirāmisaṃ aduk­kha­ma­su­khaṃ vedanaṃ vedayāmī’ti pajānāti. (9)

Mindfulness of feelings is well established for the sake of knowledge & vision.

One abides independent, not grasping at anything in the world.

That is how a monk or nun abides contemplating a feeling in the feelings.


‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya

anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā vedanāsu vedanānupassī viharati.


Cittānupassana

And further, monks and nuns,

how does a monk or nun abide contemplating a mind in the mind?

Here a monk or nun understands mind with lust as ‘mind with lust’.

He understands mind without lust as ‘mind without lust’.



He understands mind with anger as ‘mind with anger’.

He understands mind without anger as ‘mind without anger’.

He understands mind with delusion as ‘mind with delusion’.

He understands mind without delusion as ‘mind without delusion’.



He understands contracted mind as ‘contracted mind’.

He understands distracted mind as ‘distracted mind’.



He understands exalted mind as ‘exalted mind’.

He understands unexalted mind as ‘unexalted mind’.





He understands surpassed mind as ‘surpassed mind’.

He understands unsurpassed mind as ‘unsurpassed mind’.

He understands mind in samādhi as ‘mind in samādhi’.

He understands mind not in samādhi as ‘mind not in samādhi’.



He understands released mind as ‘released mind’.

He understands unreleased mind as ‘unreleased mind’.


Cittānupassana

(...)

Kathañca, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā citte cittānupassī viharati

Idha, bhikkhu vā bhikkhunī vā

 sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. (1)

Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. (2)



Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. (3)

Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti. (4)

Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti. (5)

Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti. (6)



Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7)

Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8)



Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti. (9)

Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti. (10)



Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti. (11)

Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12)



Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13)

Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti. (14)



Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti. (15)

Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (16)


Mindfulness of the mind is well established for the sake of knowledge & vision.

One abides independent, not grasping at anything in the world.

That is how a monk or nun abides contemplating a mind in the mind.

‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya

anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave bhikkhuniyo, 

bhikkhu vā bhikkhunī vā citte cittānupassī viharati.

Dham­mānu­passa­nā­

And further, monks and nuns, how does a monk or nun abide contemplating a dhamma in the dhammas?



Here, when there is sensual desire in him, a monk or nun understands: ‘There is sensual desire in me’.

When there is no sensual desire in him, he understands: ‘There is no sensual desire in me’.

And he understands how the arising of the unarisen sensual desire comes to be.

And he understands how the abandoning of the arisen sensual desire comes to be.

And he understands how the non-arising in the future of the unarisen sensual desire comes to be.



When there is anger in him, he understands: ‘There is anger in me’.

When there is no anger in him, he understands: ‘There is no anger in me’.

And he understands how the arising of the unarisen anger comes to be.

And he understands how the abandoning of the arisen anger comes to be.

And he understands how the non-arising in the future of the unarisen anger comes to be.



When there is sloth & torpor in him, he understands: ‘There is sloth & torpor in me’.

When there is no sloth & torpor in him, he understands: ‘There is no sloth & torpor in me’.

And he understands how the arising of the unarisen sloth & torpor comes to be.

And he understands how the abandoning of the arisen sloth & torpor comes to be.

And he understands how the non-arising in the future of the unarisen sloth & torpor comes to be.



When there is restlessness & remorse in him, he understands: ‘There is restlessness & remorse in me’.

When there is no restlessness & remorse in him, he understands: ‘There is no restlessness & remorse in me’.

And he understands how the arising of the unarisen restlessness & remorse comes to be.

And he understands how the abandoning of the arisen restlessness & remorse comes to be.

And he understands how the non-arising in the future of the unarisen restlessness & remorse comes to be.



When there is doubt in him, he understands: ‘There is doubt in me’.

When there is no doubt in him, he understands: ‘There is no doubt in me’.

And he understands how the arising of the unarisen doubt comes to be.

And he understands how the abandoning of the arisen doubt comes to be.

And he understands how the non-arising in the future of the unarisen doubt comes to be.








Dham­mānu­passa­nā­

Kathañca, bhikkhave bhikkhuniyo, 

bhikkhu vā bhikkhunī vā dhammesu dhammānupassī viharati?

Idha, bhikkhu vā bhikkhunī vā 

santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. (1)



Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti. (2)



Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti. (3)



Santaṃ vā ajjhattaṃ uddhac­ca­kukkuc­caṃ ‘atthi me ajjhattaṃ uddhac­ca­kukkuc­can’ti pajānāti, asantaṃ vā ajjhattaṃ uddhac­ca­kukkuc­caṃ ‘natthi me ajjhattaṃ uddhac­ca­kukkuc­can’ti pajānāti; yathā ca anuppannassa uddhac­ca­kukkuc­cassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhac­ca­kukkuc­cassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhac­ca­kukkuc­cassa āyatiṃ anuppādo hoti tañca pajānāti. (4)



Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5)




















When there is the awakening-factor of mindfulness in him, he understands: ‘There is the awakening-factor of mindfulness in me’.

When there is no awakening-factor of mindfulness in him, he understands: ‘There is no awakening-factor of mindfulness in me’.

And he understands how the arising of the unarisen awakening-factor of mindfulness comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of mindfulness comes to be.



When there is the awakening-factor of investigation of dhammas in him, he understands: ‘There is the awakening-factor of investigation of dhammas in me’.

When there is no awakening-factor of investigation of dhammas in him, he understands: ‘There is no awakening-factor of investigation of dhammas in me’.

And he understands how the arising of the unarisen awakening-factor of investigation of dhammas comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of investigation of dhammas comes to be.



When there is the awakening-factor of energy in him, he understands: ‘There is the awakening-factor of energy in me’.

When there is no awakening-factor of energy in him, he understands: ‘There is no awakening-factor of energy in me’.

And he understands how the arising of the unarisen awakening-factor of energy comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of energy comes to be.



When there is the awakening-factor of rapture in him, he understands: ‘There is the awakening-factor of rapture in me’.

When there is no awakening-factor of rapture in him, he understands: ‘There is no awakening-factor of rapture in me’.

And he understands how the arising of the unarisen awakening-factor of rapture comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of rapture comes to be.



When there is the awakening-factor of tranquillity in him, he understands: ‘There is the awakening-factor of tranquillity in me’.

When there is no awakening-factor of tranquillity in him, he understands: ‘There is no awakening-factor of tranquillity in me’.

And he understands how the arising of the unarisen awakening-factor of tranquillity comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of tranquillity comes to be.



When there is the awakening-factor of samādhi in him, he understands: ‘There is the awakening-factor of samādhi in me’.



When there is no awakening-factor of samādhi in him, he understands: ‘There is no awakening-factor of samādhi in me’.

And he understands how the arising of the unarisen awakening-factor of samādhi comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of samādhi comes to be.



When there is the awakening-factor of equanimity in him, he understands: ‘There is the awakening-factor of equanimity in me’. When there is no awakening-factor of equanimity in him, he understands: ‘There is no awakening-factor of equanimity in me’.

And he understands how the arising of the unarisen awakening-factor of equanimity comes to be.

And he understands how the fulfilment through development of the arisen awakening-factor of equanimity comes to be.


santaṃ vā ajjhattaṃ sati­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ sati­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ sati­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ sati­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa sati­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa sati­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)






Santaṃ vā ajjhattaṃ dhamma­vicaya­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ dhamma­vicaya­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhamma­vicaya­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ dhamma­vicaya­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa dhamma­vicaya­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhamma­vicaya­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (2)







Santaṃ vā ajjhattaṃ vīriya­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ vīriya­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriya­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ vīriya­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa vīriya­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriya­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (3)





Santaṃ vā ajjhattaṃ pīti­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ pīti­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pīti­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ pīti­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa pīti­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa pīti­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (4)






Santaṃ vā ajjhattaṃ passad­dhi­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ passad­dhi­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passad­dhi­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ passad­dhi­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa passad­dhi­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa passad­dhi­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (5)






Santaṃ vā ajjhattaṃ samā­dhi­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ samā­dhi­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samā­dhi­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ samā­dhi­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa samā­dhi­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa samā­dhi­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (6)







Santaṃ vā ajjhattaṃ upekkhā­sam­boj­jhaṅ­gaṃ ‘atthi me ajjhattaṃ upekkhā­sam­boj­jhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhā­sam­boj­jhaṅ­gaṃ ‘natthi me ajjhattaṃ upekkhā­sam­boj­jhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhā­sam­boj­jhaṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhā­sam­boj­jhaṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. (7)


Mindfulness of dhammas is well established for the sake of knowledge & vision.

One abides independent, not grasping at anything in the world.

That is how a monk or nun abides contemplating a dhamma in the dhammas.


. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇadassana-m-atthāya.

anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave bhikkhuniyo, bhikkhu vā bhikkhunī vā dhammesu dhammānupassī viharati

Conclusion

This is the path leading to convergence, monks & nuns,

for the purification of beings,

for surmounting sorrow & lamentation,

for ending bodily & mental suffering,

for understanding the way,

for witnessing Nibbana;

that is, the four satipaṭṭhānas.




Conclusion

“Ekāyano ayaṃ, bhikkhave bhikkhuniyo, maggo

sattānaṃ visuddhiyā,

soka­pari­devā­naṃ samatikkamāya,

duk­kha­do­manas­sā­naṃ atthaṅgamāya,

ñāyassa adhigamāya,

nibbānassa sacchikiriyāya,

yadidaṃ cattāro satipaṭṭhānā.


*Satipaṭṭhāna Mūla ­suttaṃ niṭṭhitaṃ




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