MN10 — Satipatthana Sutta

Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.

There, the Blessed One addressed the disciples: Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Nibbana, namely, the four dwellings of mindfulness.

What are the four?

Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

1.1. Mindfulness of Breathing

And how does a disciple dwell contemplating the body in the body?

Here a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness on itself, mindful he breathes in, mindful he breathes out.

Breathing in long, he knows; breathing out long, he knows;

Breathing in short, he knows; breathing out short, he knows.

He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.

He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.

Just as a skilled turner or his apprentice, when making a long turn knows, I make a long turn, or when making a short turn knows, I make a short turn;

in the same way breathing in long, a disciple knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.

He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.

He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; he dwells contemplating the arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.2. Contemplation of Postures

Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down.

Or however his body is disposed, he knows it.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.3. Contemplation of Clear Knowing

Again a disciple, in going forward and returning, has clear knowing; in looking ahead and looking away, he has clear knowing; in bending and stretching, he has clear knowing; in wearing his robes and carrying his outer robe and bowl, he has clear knowing; in eating, drinking, chewing, and tasting, he has clear knowing; in defecating and urinating, he has clear knowing; in walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he has clear knowing.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.4. Contemplation of Repulsiveness

Disciples, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.

Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it: This is hill rice, this is wheat, this is red rice, this is beans, this is peas, this is millet, this is white rice. In the same way, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.

Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

The section on the contemplation of repulsiveness is finished.

Again a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice had killed a cow and was sitting at the crossroads with it cut up into pieces. In the same way, a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones scattered in all directions: here a hand bone, there a foot bone, a shin bone, a thigh bone, a hip bone, a back bone, a rib bone, a breast bone, an arm bone, a shoulder bone, a neck bone, a jaw bone, a tooth, a skull. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.

Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground, the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotted and crumbled to dust. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.

Thus he lives contemplating the body internally or externally or both; he lives contemplating the arising factors in the body, the vanishing factors in the body, or both; or mindfulness that there is a body is established in him to the extent necessary for bare knowing and continuous mindfulness.

And he lives independent, not clinging to anything in the world. In this way a disciple lives contemplating the body.

Disciples, a disciple dwells contemplating the body in the body.

2. Contemplation of Feelings

And how does a disciple dwell contemplating feelings in feelings?

Here when experiencing a pleasant feeling, a disciple understands I experience a pleasant feeling; when experiencing a painful feeling, he understands I experience a painful feeling; when experiencing a neither-painful-nor-pleasant feeling, he understands I experience a neither-painful-nor-pleasant feeling; when experiencing a worldly pleasant feeling, he understands I experience a worldly pleasant feeling; when experiencing an unworldly pleasant feeling, he understands I experience an unworldly pleasant feeling; when experiencing a worldly painful feeling, he understands I experience a worldly painful feeling; when experiencing an unworldly painful feeling, he understands I experience an unworldly painful feeling; when experiencing a worldly neither-painful-nor-pleasant feeling, he understands I experience a worldly neither-painful-nor-pleasant feeling; when experiencing an unworldly neither-painful-nor-pleasant feeling, he understands I experience an unworldly neither-painful-nor-pleasant feeling.

Thus he dwells contemplating feelings internally, or externally, or both internally and externally. He dwells contemplating the arising factors in feelings, or the vanishing factors in feelings, or both the arising and vanishing factors in feelings.

There are feelings is established in him to the extent necessary for bare knowing and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings.

3. Contemplation of Mind

And how does a disciple dwell contemplating the mind in the mind? Here a disciple understands a mind with lust as a mind with lust, a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion; a contracted mind as a contracted mind, a distracted mind as a distracted mind; an exalted mind as an exalted mind, an unexalted mind as an unexalted mind; a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind; a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.

Thus he dwells contemplating the mind internally, or externally, or both internally and externally. He dwells contemplating the arising factors in the mind, or the vanishing factors in the mind, or both the arising and vanishing factors in the mind.

There is a mind is established in him to the extent necessary for bare knowing and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of mind is finished.

4.1. Contemplation of Dhammas in regard to Hindrances

And how does a disciple dwell contemplating dhammas in dhammas? Here a disciple dwells contemplating dhammas in the five hindrances. And how does a disciple dwell contemplating dhammas in the five hindrances?

Here a disciple knows when there is lust within him, There is lust within me, or when there is no lust within him, There is no lust within me; and he knows how unarisen lust arises, and how arisen lust is abandoned, and how abandoned lust does not arise again in the future.

He knows when there is hatred within him, There is hatred within me, or when there is no hatred within him, There is no hatred within me; and he knows how unarisen hatred arises, and how arisen hatred is abandoned, and how abandoned hatred does not arise again in the future.

He knows when there is sloth and torpor within him, There is sloth and torpor within me, or when there is no sloth and torpor within him, There is no sloth and torpor within me; and he knows how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor does not arise again in the future.

He understands when there is sloth and torpor internally, There is sloth and torpor in me, or when there is no sloth and torpor internally, There is no sloth and torpor in me. He understands how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor will not arise in the future.

When there is restlessness and remorse internally, he knows, There is restlessness and remorse in me, or when there is no restlessness and remorse internally, he knows, There is no restlessness and remorse in me. He understands how unarisen restlessness and remorse arises, and how arisen restlessness and remorse is abandoned, and how abandoned restlessness and remorse will not arise in the future.

When there is doubt internally, he knows, There is doubt in me, or when there is no doubt internally, he knows, There is no doubt in me. He understands how unarisen doubt arises, and how arisen doubt is abandoned, and how abandoned doubt will not arise in the future.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally. He dwells observing the nature of arising in phenomena, or the nature of vanishing in phenomena, or both the nature of arising and vanishing in phenomena. There are phenomena, thus his mindfulness is established to the extent necessary for knowing and mindfulness. He dwells independent and does not cling to anything in the world.

Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances.

4.2. Section on Observing Phenomena in the Aggregates of Clinging

Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.

And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging? Here a disciple knows:

This is form, this is the arising of form, this is the passing away of form;

This is feeling, this is the arising of feeling, this is the passing away of feeling;

This is perception, this is the arising of perception, this is the passing away of perception;

This is formations, this is the arising of formations, this is the passing away of formations;

This is consciousness, this is the arising of consciousness, this is the passing away of consciousness.

Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.

4.3. Section on Observing Phenomena in the Sense Bases

Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases.

And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases? Here a disciple knows the eye and forms, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the ear and sounds, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the nose and odors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the tongue and flavors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

And he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising. He understands the body and tactile sensations, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.

He understands the mind and phenomena, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the vanishing phenomena in phenomena, or both the arising and vanishing phenomena in phenomena. There are phenomena is the mindfulness established in him to the extent necessary for knowing and mindfulness.

He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the six internal and external sense bases.

4.4. The Section on the Factors of Enlightenment

Again a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell observing phenomena in phenomena in the seven factors of enlightenment?

Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor within me, or he knows the absence of the mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor within me.

He understands how the unarisen mindfulness enlightenment factor arises, and he understands how the arisen mindfulness enlightenment factor is fully developed.

He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor within me, or he knows the absence of the investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor within me.

He understands how the unarisen investigation-of-phenomena enlightenment factor arises, and he understands how the arisen investigation-of-phenomena enlightenment factor is fully developed.

He knows the present energy enlightenment factor as I have the energy enlightenment factor within me, or he knows the absence of the energy enlightenment factor as I do not have the energy enlightenment factor within me.

He understands how the unarisen energy enlightenment factor arises, and he understands how the arisen energy enlightenment factor is fully developed. He knows the present joy enlightenment factor as I have the joy enlightenment factor within me, or he knows the absence of the joy enlightenment factor as I do not have the joy enlightenment factor within me.

He understands how the unarisen joy enlightenment factor arises, and he understands how the arisen joy enlightenment factor is fully developed. He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor within me, or he knows the absence of the tranquility enlightenment factor as I do not have the tranquility enlightenment factor within me.

He understands how the unarisen tranquility enlightenment factor arises, and he understands how the arisen tranquility enlightenment factor is fully developed. He knows the present concentration enlightenment factor as I have the concentration enlightenment factor within me, or he knows the absence of the concentration enlightenment factor as I do not have the concentration enlightenment factor within me.

He understands how the unarisen concentration enlightenment factor arises, and he understands how the arisen concentration enlightenment factor is fully developed. He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor within me, or he knows the absence of the equanimity enlightenment factor as I do not have the equanimity enlightenment factor within me.

He understands how the unarisen equanimity enlightenment factor arises, and he understands how the arisen equanimity enlightenment factor is fully developed. Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.

He dwells observing phenomena in phenomena, internally or externally in phenomena; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.

There are phenomena is how mindfulness is established in him to the extent necessary for knowing and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment.

4.5. The Section on the Truth in the Observation of Phenomena

Again a disciple dwells observing phenomena in phenomena in the four noble truths. And how does a disciple dwell observing phenomena in phenomena in the four noble truths?

Here a disciple truly understands this is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.

Whoever develops the four dwellings of mindfulness in this way for seven years, can expect one of two results: either final knowing here and now, or if there is a residue of clinging, non-returning.

Let alone seven years, disciples. Whoever develops the four dwellings of mindfulness in this way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.

Whoever develops the four dwellings of mindfulness in this way for seven months… six months… five months… four months… three months… two months… one month… half a month…

Let alone half a month, disciples. Whoever develops the four dwellings of mindfulness in this way for seven days, can expect one of two results: either final knowing here and now, or if there is a residue of clinging, non-returning.

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbana, namely the four dwellings of mindfulness. Thus what was said was in reference to this. This is what the Blessed One said.

The disciples were pleased and delighted in the Blessed One's words.