Wiki Tâm Học -Danh sách : Kinh Trung Bộ ENG 10 Kinh Niệm Xứ (Satipatthāna sutta)

Layout Options

Fixed Header

Makes the header top fixed, always visible!
Fixed Sidebar

Makes the sidebar left fixed, always visible!
Fixed Footer

Makes the app footer bottom fixed, always visible!
Chế độ xem

Chế độ xem toàn màn hình
Kiểu hiển thị bài viết

Bài viết sẽ được sắp xếp dưới dạng
Số lượng bài viết

Số bài viết được phân trong 1 trang

Header Options

Choose Color Scheme

Sidebar Options

Choose Color Scheme

Main Content Options

Page Section Tabs
Light Color Schemes

Kinh Trung Bộ ENG 10 Kinh Niệm Xứ (Satipatthāna sutta)

Trang chủ || Danh sách bài viết || Kinh Trung Bộ Nikaya - Eng

Tìm kiếm nhanh

ID:2749

Các tên gọi khác

Kinh Trung Bộ ENG 10 Kinh Niệm Xứ (Satipatthāna sutta)

General Information

Danh sách	:	Liên quan
Kinh Trung Bộ 010 Kinh Trung Bộ 10.Kinh Niệm Xứ (Satipatthāna sutta) Kinh Trung Bộ ENG 10 Kinh Niệm Xứ (Satipatthāna sutta) MN 10 Sati-Paṭṭhāna Suttaṃ	:

Kinh Trung Bộ ENG 10 Kinh Niệm Xứ (Satipatthāna sutta)

Thông tin chính
Phần giảng giải
Bổ sung
Khác

Majjhima Nikāya
1. Mūla-Paṇṇāsa
1. Mūla-Pariyāya Vagga

The Middle Length Sayings
I. The First Fifty Discourses
1. The Division of the Synopsis of Fundamentals

Sutta 10

Sati-Paṭṭhāna Suttaɱ^[1]

Translated from the Pali by I.B. Horner, O.B.E., M.A.
Associate of Newham College, Cambridge
First Published in 1954

[70]

[1][chlm][nysa][soma][than][ntbb][upal][olds] THUS have I heard:

At one time the Lord was staying among the Kuru people
in the township of the Kurus called Kammāssadhamma.

While he was there, the Lord addressed the monks, saying:

“Monks.”

[71] “Revered one,” these monks answered the Lord in assent.

The Lord spoke thus:

[2] “There is this one way,^[2] monks,
for the purification of beings,
[56]for the overcoming of sorrows and griefs,
for the going down of sufferings and miseries,
for winning the right path,^[3]
for realising Nibbāna,^[4]
that is to say, the four applications^[5] of mindfulness.

[3] What are the four?

Herein, monks, a monk fares along^[6] contemplating the body in the body,
ardent, clearly conscious (of it),
mindful (of it)
so as to control the covetousness and dejection in the world;^[7]
he fares along contemplating the feelings^[8] in the feelings,
ardent, clearly conscious (of them),
mindful (of them)
so as to control the covetousness and dejection in the world;
he fares along contemplating the mind^[9] in the mind,
ardent, clearly conscious (of it),
mindful (of it)
so as to control the covetousness and dejection in the world;
he fares along contemplating the mental objects in the mental objects,
ardent, dearly conscious (of them),
mindful (of them)
so as to control the covetousness and dejection in the world.

[4] And how, monks, does a monk fare along contemplating the body in the body?

Herein,^[10] monks, a monk who is forest-gone or gone to the root of a tree or gone to an empty place,
sits down cross-legged,
holding his back erect,
arousing mindfulness in front of him.
Mindful he breathes in,
mindful he breathes out.

Whether he is breathing in a long (breath) he comprehends,

‘I am breathing in [72] a long (breath)’;

or whether he is breathing out a long (breath) he comprehends,

‘I am breathing out a long (breath)’;

or whether he is breathing in a short (breath) he comprehends,

‘I am breathing in a short (breath)’;

or whether he is breathing out a short (breath) he comprehends,

‘I am breathing out a short (breath).’

He trains himself, thinking:

‘I shall breathe in experiencing the whole body.’

He trains himself, thinking:

‘I shall breathe out experiencing the whole body.’

He trains himself, thinking:

‘I shall breathe in tranquillising the activity of the body.’

He trains himself, thinking:

‘I shall breathe out tranquillising the activity of the body.’^[11]

Monks, it is like a clever turner or turner’s apprentice who,
making a long (turn), comprehends,

‘I am making a long (turn)’;

or when making a short (turn) comprehends,

‘I am making a short (turn).’

Even so, monks, does a monk who is breathing in a long (breath) comprehend,

‘I am breathing in a long (breath)’;

or when breathing breathing out a long (breath) he comprehends,

‘I am breathing out a long (breath)’;

or when breathing breathing in a short (breath) he comprehends,

‘I am breathing in a short (breath)’;

or when breathing breathing out a short (breath) he comprehends,

‘I am breathing out a short (breath).’

He trains himself with the thought:

‘I shall breathe in experiencing the whole body.’

He trains himself with the thought:

‘I shall breathe out experiencing the whole body.’

He trains himself with the thought:

‘I shall breathe in tranquillising the activity of the body.’

He trains himself with the thought:

‘I shall breathe out tranquillising the activity of the body.’

[5] In this way, monks, he fares along contemplating the body in the body internally,^[12]
or he fares along contemplating the body in the body externally,^[13]
or he fares along contemplating the body in the body internally and externally.^[14]

Or he fares along contemplating origination-things in the body,
or he fares along contemplating dissolution-things in the body,
or he fares along contemplating origination-and-dissolution things in the body.^[15]

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of^[16]
and not grasping anything in the world.^[17]

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[6] And again, monks, a monk,
when he is walking, comprehends,

‘I am walking’;

or when he is standing still, comprehends,

‘I am [73] standing still’;

or when he is sitting down,[57]comprehends,

‘I am sitting down’;

or when he is lying down, comprehends,

‘I am lying down.’

So that however his body is disposed
he comprehends that it is like that.

Thus he fares along contemplating the body in the body internally,
or he fares along contemplating the body in the body externally,
or he fares along contemplating the body in the body internally and externally.

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[7] And again, monks, a monk,
when he is setting out or returning^[18]
is one, acting in a clearly conscious way;
when he is looking in front or looking around
is one, acting in a clearly conscious way;
when he has bent in or stretched out (his arm)
is one, acting in a clearly conscious way;
when he is carrying his outer cloak, bowl and robe
is one, acting in a clearly conscious way;
when he is eating, drinking, chewing, tasting
is one, acting in a clearly conscious way;
when he is obeying the calls of nature
is one, acting in a clearly conscious way;
when he is walking, standing, sitting, asleep, awake, talking, silent,
he is one acting in a clearly conscious way.

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[8] And again, monks,
a monk reflects on precisely this body itself,
encased in skin and full of various impurities,
from the soles of the feet up
and from the crown of the head down, that:

‘There is connected with this body
hair of the head,
hair of the body,
nails,
teeth,
skin,
flesh,
sinews,
bones,
marrow,
kidneys,
heart,
liver,
[74] membranes,
spleen,
lungs,
intestines,
mesentery,
stomach,
excrement,
bile,
phlegm,
pus,
blood,
sweat,
fat,
tears,
serum,
saliva,
mucus,
synovic fluid,
urine.’^[19]

Monks, it is like a double-mouthed provision bag^[20]
that is full of various kinds of grain such as
hill-paddy,
paddy,
kidney beans,
peas,
sesamum,
rice;
and a keen-eyed man,
pouring them out,
were to reflect:

‘That’s hill-paddy,
that’s paddy,
that’s kidney beans,
that’s peas,
that’s sesamum,
that’s rice.’

Even so, monks,
does a monk reflect on precisely this body itself,
encased in skin and full of various impurities,
from the soles of the feet up
and from the crown of the head down, that:
‘There is connected with this body
hair of the head,
hair of the body,
nails,
teeth,
skin,
flesh,
sinews,
bones,
marrow,
kidneys,
heart,
liver,
membranes,
spleen,
lungs,
intestines,
mesentery,
stomach,
excrement,
bile,
phlegm,
pus,
blood,
sweat,
fat,
tears,
serum,
saliva,
mucus,
synovic fluid,
urine.’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[9] And again, monks,
a monk reflects on this body
according to how it is placed or disposed^[21]
in respect of the elements,^[22] thinking:

‘In this body there is
the element of extension,
the element of cohesion,
the element of heat,
the element of motion.’

[58] Monks, even as a skilled cattle-butcher,
or his apprentice,
having slaughtered a cow,
might sit displaying its carcase at the cross-roads,
even so, monks, does a monk reflect on this body itself
according to how it is placed or disposed
in respect of the elements, thinking:

‘In this body there is
the element of extension,
the element of cohesion,
the element of heat,
the element of motion.’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[10] And again, monks,
as a monk might see a body thrown aside in a cemetery,
dead for one day or for two days or for three days,
swollen, discoloured, decomposing;
he focuses on this body itself,^[23] thinking:

‘This body, too, is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the [75] world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[11] And again, monks,
a monk might see a body thrown aside in a cemetery,
and being devoured by crows or ravens or vultures
or wild dogs or jackals or by various small creatures;
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[12] And again, monks,
as a monk might see a body thrown aside in a cemetery
a skeleton^[24] with (some) flesh and blood, sinew-bound;
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[13] And again, monks,
as a monk might see a body thrown aside in a cemetery
fleshless but blood-bespattered, sinew-bound;
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[14] And again, monks,
as a monk might see a body thrown aside in a cemetery
without flesh and blood, sinew-bound;
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[15] And again, monks,
as a monk might see a body thrown aside in a cemetery
the bones scattered here and there,
no longer held together:
here a bone of the hand,
there a foot-bone,
here a leg-bone,
there a rib,
here a hip-bone,
there a back-bone,
here the skull;
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[16] And again, monks,
a monk might see a body thrown aside in a cemetery:
the bones white and something like sea-shells
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[17] And again, monks,
a monk might see a body thrown aside in a cemetery:
a heap of dried up bones more than a year old,
he focuses on this body itself, thinking:

‘This body too is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

■

[18] And again, monks,
a monk might see a body thrown aside in a cemetery:
the bones gone rotten and reduced to powder;
[59]he focuses on this body itself, thinking:

‘This body, too, is of a similar nature a similar constitution,
it has not got past that (state of things).’

Or, thinking,

‘There is the body,’

his mindfulness is established precisely to the extent necessary just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the body in the body.

[19] And how, monks, does a monk fare along contemplating the feelings in the feelings?

Herein, monks,
while he is experiencing [76] a pleasant feeling he comprehends:

‘I am experiencing a pleasant feeling;’^[25]

while he is experiencing a painful feeling he comprehends,

‘I am experiencing a painful feeling’;

while he is experiencing a feeling that is neither painful nor pleasant he comprehends:

‘I am experiencing a feeling that is neither painful nor pleasant.’

■

While he is experiencing a pleasant feeling
in regard to material things^[26] he comprehends,

‘I am experiencing a pleasant feeling in regard to material things;

While he is experiencing a painful feeling
in regard to material things he comprehends,

‘I am experiencing a painful feeling in regard to material things;

while he is experiencing a feeling that is neither painful nor pleasant
in regard to material things he comprehends:

‘I am experiencing a feeling that is neither painful nor pleasant
in regard to material things;

■

While he is experiencing a pleasant feeling
in regard to non-material things he comprehends,

‘I am experiencing a pleasant feeling in regard to non-material things;

While he is experiencing a painful feeling
in regard to non-material things he comprehends,

‘I am experiencing a painful feeling in regard to non-material things;

while he is experiencing a feeling that is neither painful nor pleasant
in regard to non-material things he comprehends:

‘I am experiencing a feeling that is neither painful nor pleasant
in regard to non-material things;

Thus he fares along contemplating the feelings in the feelings internally,
or he fares along contemplating the feelings in the feelings externally,
or he fares along contemplating the feelings in the feelings internally and externally.

Or he fares along contemplating origination-things in the feelings,
or he fares along contemplating dissolution-things in the feelings,
or he fares along contemplating origination-dissolution-things in the feelings.

Or, thinking,

‘There is feeling,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating feelings in the feelings.

[20] And how, monks, does a monk fare along
contemplating mind in the mind?

Herein, monks, a monk knows intuitively^[27]
the mind with attachment
as a mind with attachment;

he knows intuitively
the mind without attachment
as a mind without attachment

he knows intuitively
the mind with hatred
as a mind with hatred

he knows intuitively
the mind without hatred
as a mind without hatred

he knows intuitively
the mind with confusion
as a mind with confusion

he knows intuitively
the mind without confusion
as a mind [77] without confusion

he knows intuitively
the mind that is contracted^[28]
as a mind that is contracted

he knows intuitively
the mind that is distracted^[29]
as a mind that is distracted

he knows intuitively
the mind that has become great^[30]
as a mind that has become great

he knows intuitively
as a mind that has not become great^[31]
as a mind that has not become great

he knows intuitively
the mind with (some other mental state) superior to it^[32]
as a mind with (some other mental state) superior to it

he knows intuitively
the mind with no (other mental state) superior to it^[33]
as a mind with no (other mental state) superior to it

he knows intuitively
the mind that is composed^[34]
as a mind that is composed

he knows intuitively
the mind that is not composed^[35]
as a mind that is not composed

he knows intuitively
the mind that is freed^[36]
as a mind that is freed

he knows intuitively
the mind that is not freed^[37]
as a mind that is not freed.

Thus he fares along contemplating the mind in the mind internally,
or he fares along contemplating the mind in the mind externally,
or he fares along contemplating the mind in the mind internally and externally.

[60]Or he fares along contemplating origination-things in the mind,
or he fares along contemplating dissolution-things in the mind,
or he fares along contemplating origination-dissolution-things in the mind.

Or, thinking,

‘There is mind,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mind in the mind.

[21] And how, monks, does a monk fare along
contemplating mental objects in mental objects?

Herein, monks, a monk fares along contemplating mental objects in mental objects
from the point of view of the five hindrances.

And how, monks, does a monk fare along contemplating mental objects in mental objects
from the point of view of the five hindrances?

Herein, monks,
when a subjective desire for sense-pleasures is present
a monk comprehends that
he has a subjective desire for sense-pleasures;

or when a subjective desire for sense-pleasures is not present
he comprehends [78] that
he has no subjective desire for sense-pleasures.

And in so far as there comes to be an uprising of desire for sense-pleasures
that had not arisen before,
he comprehends that;

and in so far as there comes to be a getting rid of desire for sense-pleasures that has arisen,
he comprehends that.

And in so far as there comes to be no future uprising of desire for the sense-pleasures that has been got rid of,
he comprehends that.

■

Or when ill-will is subjectively present
a monk comprehends that
he has ill-will subjectively present;

or when ill-will is subjectively not present
he comprehends that
he has no subjective ill-will.

And in so far as there comes to be an uprising of ill-will
that had not arisen before,
he comprehends that;

and in so far as there comes to be a getting rid of ill-will that has arisen,
he comprehends that.

And in so far as there comes to be no future uprising of ill-will that has been got rid of,
he comprehends that.

■

Or when sloth and torpor is subjectively present
a monk comprehends that
he has sloth and torpor subjectively present;

or when sloth and torpor is subjectively not present
he comprehends that
he has no subjective sloth and torpor.

And in so far as there comes to be an uprising of sloth and torpor
that had not arisen before,
he comprehends that;

and in so far as there comes to be a getting rid of sloth and torpor that has arisen,
he comprehends that.

And in so far as there comes to be no future uprising of sloth and torpor that has been got rid of,
he comprehends that.

■

Or when restlessness and worry is subjectively present
a monk comprehends that
he has restlessness and worry subjectively present;

or when restlessness and worry is subjectively not present
he comprehends that
he has no subjective restlessness and worry.

And in so far as there comes to be an uprising of restlessness and worry
that had not arisen before,
he comprehends that;

and in so far as there comes to be a getting rid of restlessness and worry that has arisen,
he comprehends that.

And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of,
he comprehends that.

■

Or when restlessness and worry is subjectively present
a monk comprehends that
he has restlessness and worry subjectively present;

or when restlessness and worry is subjectively not present
he comprehends that
he has no subjective restlessness and worry.

And in so far as there comes to be an uprising of restlessness and worry
that had not arisen before,
he comprehends that;

and in so far as there comes to be a getting rid of restlessness and worry that has arisen,
he comprehends that.

And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of,
he comprehends that.

Or when doubt is present subjectively
he comprehends that he has subjective doubt;

when doubt is not present subjectively
he comprehends that he has no subjective doubt.

And in so far as there is an uprising of doubt that had not arisen before,
he comprehends that;

and in so far as there is a getting rid of doubt that has arisen,
he comprehends that;

and in so far as there is in the future
no uprising of the doubt that has been got rid of,
he comprehends that.

It is thus that he fares along contemplating mental objects in mental objects internally,
or he fares along contemplating mental objects in mental objects externally,
or he fares along contemplating mental objects in mental objects internally and externally.

Or he fares along contemplating origination-things in mental objects,
or he fares along contemplating dissolution-things in mental objects,
or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

‘There are mental objects,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus; monks, that a monk fares along contemplating mental objects in mental objects
from the point of view of the five hindrances.

■

[22] And again, monks, a monk fares along contemplating mental objects in mental objects[61]from the point of view of the five groups^[38] of grasping.

And how, monks, does a monk fare along contemplating mental objects in mental objects
from the point of view of the five groups of grasping?

Herein, monks, a monk thinks,

‘Such is material shape,
such is the arising of material shape,
[79] such is the setting of material shape;

such is feeling,
such the arising of feeling,
such the setting of feeling;

such is perception,
such the arising of perception
such the setting of perception;

such are the tendencies,
such the arising of the tendencies
such the setting of the tendencies;

such is consciousness,
such the arising of consciousness,
such the setting of consciousness.’

Or, thinking,

‘There are mental objects,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus; monks, that a monk fares along contemplating mental objects in mental objects
from the point of view of the the five groups of grasping.

■

[23] And again, monks, a monk fares along contemplating mental objects in mental objects
from the point of view of the six internal-external sense-bases.

And how, monks, does a monk fare along contemplating mental objects in mental objects
from the point of view of the six internal-external sense-bases?

Herein, monks,
a monk comprehends the eye
and he comprehends material shapes,
and he comprehends the fetter^[39]
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

■

And he comprehends the ear
and he comprehends sounds,
and he comprehends the fetter
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

■

And he comprehends the nose
and he comprehends smells,
and he comprehends the fetter
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

■

And he comprehends the tongue
and he comprehends flavours,
and he comprehends the fetter
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

■

And he comprehends the body
and he comprehends tactile objects,
and he comprehends the fetter
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

■

And he comprehends the mind
and he comprehends mental objects,
and he comprehends the fetter
that arises dependent on both,
and he comprehends the uprising of the fetter
not arisen before,
and he comprehends the getting rid of the fetter
that has arisen,
and he comprehends the non-uprising in the future
of the fetter that has been got rid of.

It is thus that he fares along contemplating mental objects [80] in mental objects internally,
or he fares along contemplating mental objects in mental objects externally,
or he fares along contemplating mental objects in mental objects internally and externally.

Or, thinking,

‘There are mental objects,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects
from the point of view of the six internal-external sensebases.

■

[24] And again, monks, a monk fares along contemplating mental objects in mental objects
from the point of view of the seven links in awakening.

And how, monks, does a monk fare along contemplating mental objects in mental objects
from the point of view of the seven links in awakening?

Herein, monks,
when the link in awakening that is mindfulness
is present internally
he comprehends that he has internally
the link in awakening that is mindfulness;
when the link in awakening that is mindfulness
is not internally present
[62]he comprehends that he has not internally
the link in awakening that is mindfulness.

And in so far as there is an uprising
of the link in awakening that is mindfulness
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is mindfulness,
he comprehends that.

■

When the link in awakening that is investigation of mental objects
is present internally
he comprehends that he has internally
the link in awakening that is investigation of mental objects;
when the link in awakening that is investigation of mental objects
is not internally present
he comprehends that he has not internally
the link in awakening that is investigation of mental objects.

And in so far as there is an uprising
of the link in awakening that is investigation of mental objects
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is investigation of mental objects,
he comprehends that.

■

When the link in awakening that is energy
is present internally
he comprehends that he has internally
the link in awakening that is energy;
when the link in awakening that is energy
is not internally present
he comprehends that he has not internally
the link in awakening that is energy.

And in so far as there is an uprising
of the link in awakening that is energy
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is energy,
he comprehends that.

■

When the link in awakening that is rapture
is present internally
he comprehends that he has internally
the link in awakening that is rapture;
when the link in awakening that is rapture
is not internally present
he comprehends that he has not internally
the link in awakening that is rapture.

And in so far as there is an uprising
of the link in awakening that is rapture
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is rapture,
he comprehends that.

■

When the link in awakening that is serenity
is present internally
he comprehends that he has internally
the link in awakening that is serenity;
when the link in awakening that is serenity
is not internally present
he comprehends that he has not internally
the link in awakening that is serenity.

And in so far as there is an uprising
of the link in awakening that is serenity
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is serenity,
he comprehends that.

■

When the link in awakening that is concentration
is present internally
he comprehends that he has internally
the link in awakening that is concentration;
when the link in awakening that is concentration
is not internally present
he comprehends that he has not internally
the link in awakening that is concentration.

And in so far as there is an uprising
of the link in awakening that is concentration
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by the mental development
of the uprisen link in awakening that is concentration,
he comprehends that.

■

When the link in awakening that is equanimity
is present internally
he comprehends that
he has the link in awakening that is equanimity;
when the link in awakening that is equanimity
is not present internally,
he comprehends that
he has not the link in awakening that is equanimity.

And in so far as there is an uprising
of the link in awakening that is equanimity
that had not uprisen before,
he comprehends that;
and in so far as there is completion
by mental development
of the uprisen link in awakening that is equanimity,
he comprehends that.

Or [81] he fares along contemplating origination-things in mental objects,
or he fares along contemplating dissolution-things in mental objects,
or he fares along contemplating origination-things and dissolution-things in mental objects.

Or, thinking,

‘There are mental objects,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the seven links in awakening.^[40]

■

[25] And again, monks, a monk fares along contemplating mental objects in mental objects
from the point of view of the four Ariyan truths.

And how, monks, does a monk fare along contemplating mental objects in mental objects
from the point of view of the four Ariyan truths?

Herein, monks, a monk comprehends as it really is,

‘This is anguish’;

he comprehends as it really is,

‘This is the arising of anguish ‘;

he comprehends as it really is,

‘This is the stopping of anguish’;

he comprehends as it really is,

‘This is the course leading to the stopping of anguish.’

Or, thinking,

‘There are mental objects,’

his mindfulness is established
precisely to the extent necessary
just for knowledge,
just for remembrance,
and he fares along independently of
and not grasping anything in the world.

It is thus, monks, that a monk fares along contemplating mental objects in mental objects
from the point of view of the four Ariyan truths.

[26] Whoever,^[41] monks, should thus develop these four applications of mindfulness for seven years,
one of two fruits is to be expected for him:
either profound knowledge^[42] here-now,
or, if there is any residuum remaining,^[43]
the state of non-returning.^[44]

Monks, let be the seven years.
Whoever, [63] monks, should thus develop these four applications of mindfulness for six years,
five years,
four years,
three years,
two years,
for one year,
one of two fruits is to [82] be expected for him:
either profound knowledge here-now,
or, if there is any residuum remaining,
the state of non-returning.

Monks, let be the one year.
Whoever, monks, should thus develop these four applications of mindfulness for seven months,
one of two fruits is to be expected for him:
either profound knowledge here now,
or, if there is any residuum remaining,
the state of non-returning.

Monks, let be the seven months.
Whoever, monks, should thus develop these four applications of mindfulness for six months,
five months,
four months,
three months,
two months,
for one month,
for half a month. …

Monks, let be the half month.
Whoever, monks, should thus develop these four applications of mindfulness for seven days,
one of two fruits is to be expected for him:
either profound knowledge here-now,
or, if there is any residuum remaining,
the state of non-returning.

What has been spoken in this way has been spoken in reference to this:

[27] ‘There is this one way, monks,
for the purification of beings,
for the overcoming of sorrows and griefs,
for the going down of sufferings and miseries,
for winning the right path,
for realising Nibbāna,
that is to say,
the four applications of mindfulness.”

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Applications of Mindfulness

Division of the Synopsis of Fundamentals

^[1] Translated by the Bhikkhu Soma, The Way of Mindfulness. 2nd edn., Colombo, 1949. Cf. D. Sta. XXII; and Ānāpāna-saṅyutta (S. v. 311 ff.); also M. iii. 82 f.

^[2] Quoted at Kvu. 158.

^[3] ñāya is explained at MA. i. 236 as ariyo atthaṅgiko maggo; and it says that when the mundane way of the applications of mindfulness is developed it leads on to reaching the ultramundane way, and gradually effects the realisation of Nibbāna.

^[4] MA. i. 236 says that this is deathlessness which has got the name of Nibbāna by reason of the absence in it of the lust (vāna, sewing or weaving) called craving. It further says that it is seen by each for himself (individually).

^[5] paṭṭhāna is application or arousing.

^[6] MA. i. 243 explains viharati by iriyati. I retain the verb of motion rather than the verb of rest so as to stress the symbolism of the Way and the endeavour needed to travel along it. Cf. Vbh. 252; Nd. II. 237.

^[7] MA. i. 243-4 explains loke by kāye, and quotes Vbh. 195 in Support. See also S. iv. 95, 157, where the “world” and the “sea” are taken to stand for the sense-organs.

^[8] The three feelings; of pleasure, pain and those that are neutral.

^[9] citta is mind or thought or consciousness. Here called lokiya, worldly, of the world, at MA. i. 245, as are also dhammā, mental objects.

^[10] Following as at M. i. 425; A. v. 111.

^[11] And so the four jhānas arise. Or, he takes up in-breathing and out-breathing after he has developed the jhānas, or factors in the jhānas, MA. i. 249.

^[12] His own body.

^[13] Someone else’s body.

^[14] Now internally, now externally, but not both together.

^[15] Separately, not together.

^[16] anissito — that is, not leaning on, but being independent of craving and view, MA. i. 250.

^[17] I.e. not grasping any of the five khandhas, and not holding that “This is my self or belonging to self.”

^[18] Cf. M. i. 274.

^[19] As at A. iii. 323, v. 109; D. ii. 293.

^[20] mutoḷī, as at M. iii. 90; D. ii 293. See Dial. ii. 330, “sample-bag.” This simile is not found at A. iii. 323.

^[21] yathāpaṇihita, controlled or directed.

^[22] dhātu, called by the Bhikkhu Soma “modes of materiality.”

^[23] I.e. on his own body.

^[24] As at M. i. 89, A. iii. 324.

^[25] MA. i. 278 quotes M. i. 500 to show that neither all the three feelings nor any two of them can be experienced simultaneously.

^[26] amisā, sometimes put into opposition to Dhamma, as at M. i. 12. But here in opposition to nirāmisa. According to MA. i. 279 sāmiaa sukha means the worldling’s feelings of pleasure connected with the five senses, whereas nirāmisa sukha are the feelings of pleasure connected with renunciation. All is set out at M. iii. 217-19.

^[27] As at, e.g., M. i. 34, 68.

^[28] The mind fallen into sloth and torpor.

^[29] Accompanied by restlessness.

^[30] Connected with the fine-material and the non-material planes.

^[31] Connected with the sensuous plane of existence.

^[32] This state of consciousness is also connected with the sensuous plane.

^[33] This refers to the fine-material or the non-material plane.

^[34] This refers to the person who has full or partial concentration.

^[35] Where neither of these forms of concentration is present.

^[36] See Vism. 410.

^[37] Here (for the beginner) there is no place for the freedoms through extirpation. calming and escape, MA. i. 280.

^[38] upādāna-k-khandha, or the five aggregates, khandha, of clinging or grasping. and which arise as a result of grasping. See Vism. Ch. XX.