Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. At one time, the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadhamma. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: *On _ekāyana magga_ see [this comment to MN 12](https://suttas.hillsidehermitage.org/?q=mn12#mn12:37.5)

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. “Bhikkhus, this is the path that leads squarely to the purification of beings, to overcoming sorrow and lamentation, to making an end of suffering and upset, to accomplishing the method, and to realizing Nibbāna, namely the four establishments of recollection. * The [“noble method”](https://www.youtube.com/watch?v=FhIkN4C15Pk) is seeing _paṭiccasamuppāda_ with _yoniso manasikāra_ (SN 12.41, [MN 2](https://suttas.hillsidehermitage.org/?q=mn%202), [“The Meaning of Yoniso Manasikāra”](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf)). _sati_ literally means “memory” or “recollection”, from _√sar_ (“remember”). “Mindfulness”, owing to the prevalence of mainstream interpretations, tends to imply “focused awareness”, a connotation that is actually foreign to the term _sati_. [MN 53](https://suttas.hillsidehermitage.org/?q=mn53) defines a noble disciple endowed with supreme _sati_ as “one who remembers what was said and done long ago”, and even in everyday life, it’s evident that remembering is *not* a matter of unbroken attention; otherwise, we would forget everything we don't focus on continuously, and we wouldn’t be able to keep an overarching goal in mind while switching between various subtasks.

It is this same quality of remembering, just applied aspects of one’s present experience that are relevant to freedom from suffering, that underlies each of the four _satipaṭṭhānas_.

Not incidentally, the Right View is necessary for the Right Recollection: it’s impossible to recollect something that isn’t already known. [“Focusing”, “observing”, and “bare attention”,](https://suttas.hillsidehermitage.org/?q=an11.9#an11.9:2.3-an11.9:2.17) on the other hand, involve overlooking the general aspects of one’s present situation—where ignorance, defilements, hindrances, and wrong views lie—in favor of particularities, and thus the domain where *both* calm and insight are to be developed is obscured.

Katame cattāro? What four? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Here, a bhikkhu abides maintaining perspective of the body concurrently with the body—diligent, aware, and recollected, having dispelled longing and upset with regard to the world. *[“Seeing a Body Within The Body”](https://www.hillsidehermitage.org/seeing-a-body-within-the-body/), [“Putting The Body First”](https://www.youtube.com/watch?v=hB9dQFtXMKs). The locative case (_kāye_) conveys the sense of “within” as well as simultaneity, hence I’ve chosen “concurrently with the body”. _anupassī_ is a verbal adjective indicating an ongoing action, in this case of “seeing along with”, hence “maintaining perspective”. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; He abides maintaining perspective of feelings concurrently with feelings—diligent, aware, and recollected, having dispelled longing and upset with regard to the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; He abides maintaining perspective of the mind concurrently with the mind—diligent, aware, and recollected, having dispelled longing and upset with regard to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. He abides maintaining perspective of phenomena concurrently with phenomena—diligent, aware, and recollected, having dispelled longing and upset with regard to the world.

Uddeso niṭṭhito.

1. Kāyānupassanā 1. The Body

1.1. Kāyānupassanāānāpānapabba 1.1. Recollection of Breathing *See [“How to Calm Your Mind”](https://www.youtube.com/watch?v=KwRqWW79kFg) and [“Mindfulness of Breathing and Calming of Aversion”](https://www.youtube.com/watch?v=GrgV9KI5LeI), available in written form in [Dhamma Within Reach](https://www.hillsidehermitage.org/dwr/) and [The Only Way to Jhāna](https://www.hillsidehermitage.org/new-book-jhana/) respectively.

Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? And how does a bhikkhu abide maintaining perspective of the body concurrently with the body?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. Here, a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets his body straight, and establishes recollection at the fore. *_parimukhaṃ_ > “at the fore”: This does not mean attending to the sensations of breathing at one’s nostrils, or anything of that nature. The same expression occurs for example in [MN 39](https://suttas.hillsidehermitage.org/?q=mn39#mn39:13.1) and several other passages unrelated to _ānāpānasati_ that are about overcoming the five hindrances by reflecting on their troublesome nature. _“parimukhaṃ satiṃ upaṭṭhapetvā”_ simply means, both in those passages and here, that one makes the establishment of the perspective the priority. So satova assasati, satova passasati. Recollected, he breathes in; recollected, he breathes out. * Literally: “with memory, he breathes in; with memory, he breathes out”. _sati_ here, as always, pertains to something that is *not* the particular in and out breaths. That is the principle behind all memory: having in mind, with regard to what is directly present, something that is *not* directly present. The subject of this memory is not the breathing itself, just as a memory about a cup that’s in one’s hand is not *in* the perception of the cup itself.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, Breathing in long, he understands: ‘I am breathing in long.’ Breathing out long, he understands: ‘I am breathing out long.’ * Through this, one becomes familiar with how it’s ultimately the body that is responsible for breathing, as one does not get to decide whether the right type of breath at the moment is long or short. This reveals how the nature of breathing constitutes the true foundation for one’s experience, and not one's sense of control and preference. One can try to manipulate it and influence it, but it is apparent if one is honest that this is always secondary to the body, which holds the final say. This would eventually undercut one’s appropriation of the body if discerned to the sufficient extent, making one’s sense of control (and thus sense of self) be seen as circumstantial—meaning, there is a factual capacity for control, but since it’s subordinate and uncertain, it falls short of justifying any form of ownership and delight. [“Breathing Towards Death”](https://www.hillsidehermitage.org/breathing-towards-death/) and [Notes on Meditation](https://www.hillsidehermitage.org/notes-on-meditation/).

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. Breathing in short, he understands: ‘I am breathing in short.’ Breathing out short, he understands: ‘I am breathing out short.’

‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. He trains like this: ‘I will breathe in experiencing the whole body.’ He trains like this: ‘I will breathe out experiencing the whole body.’ *This doesn't mean expanding one's awareness to include more bodily sensations, as this instruction is sometimes interpreted. Such an exercise is irrelevant to the task of understanding the unconditional cessation of suffering. [MN 44](https://suttas.hillsidehermitage.org/?q=mn44#mn44:15.2) defines the _kāyasaṅkhāra_ as in and out breathing because “those phenomena are tied to the body”, and thus they serve to outline the entirety of what the body is. The entire six-sense-base, which is where any and all assumptions of ownership would find footing, is seen within the context of the act of breathing, as dependent upon it. This does not involve concentration upon the breath, but the exact opposite: while the six senses are directly experienced, whether while walking, standing, sitting, or lying down, the act of breathing—seen to be in one’s control only relatively speaking—is known as the sustenance that they depend on.

‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. He trains like this: ‘I will breathe in calming the bodily activity.’ He trains like this: ‘I will breathe out calming the bodily activity.’

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; Just as a skilled lathe worker or his apprentice, when making a long turn understands ‘I am making a long turn,’ or when making a short turn understands ‘I am making a short turn,’ so too, breathing in long, a bhikkhu understands ‘I am breathing in long’ … he trains like this: ‘I will breathe out calming the bodily activity.’ evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so, he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. * Only when the foundation that (one’s experience of) the body stands upon is recognized and discerned as impermanent can it become apparent how the body too is impermanent—how one has only very relative control over its growth, continuation, or disintegration. Impermanence is not revealed by observing the body direcly, since that observation would be limited to certain sense objects (e.g., tactile sensations) that are themselves dependent on the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world. *[“Mindfulness of the Elements”](https://www.youtube.com/watch?v=psApaFXI_QU)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Ānāpānapabbaṁ niṭṭhitaṁ.

1.2. Kāyānupassanāiriyāpathapabba 1.2. The Postures

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Furthermore, when a bhikkhu is walking, he understands: ‘I am walking.’ When standing, he understands: ‘I am standing.’ When sitting, he understands: ‘I am sitting.’ And when lying down, he understands: ‘I am lying down.’ *Awareness of the current posture can be made the perspective from which anything at all is experienced. All one may be thinking about, no matter if its content is entirely divorced from the present situation, can be discerned as subordinate to the fact that one is currently seated, for instance. Sustaining that simple memory correctly, i.e., with _yoniso manasikāra_, while various phenomena continue to manifest is more than enough to abide “disengaged, not taking up anything in the world”. On the other hand, intently focusing on one’s footsteps while walking, the sensations of the knees touching the floor while sitting, etc., are exercises that revolve around shrinking one’s perspective. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Whatever posture his body is in, he understands that.

Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so, he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Iriyāpathapabbaṁ niṭṭhitaṁ.

1.3. Kāyānupassanāsampajānapabba 1.3. Awareness

Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Furthermore, a bhikkhu acts with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. * One who has awareness (_sampajaññā_) is defined in SN 47.35 as one who knows feelings, perceptions, and thoughts as they arise, remain, and cease. But this awareness would always have to pertain to the general, fundamental level of one’s experience (e.g., the thoughts and attitudes behind the desire to engage in a sensation-watching exercise when it arises, rather than the specific sense objects that would be apprehended through said exercise).

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so, he abides maintaining perspective of the body concurrently with the body internally …

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Sampajānapabbaṁ niṭṭhitaṁ.

1.4. Kāyānupassanāpaṭikūlamanasikārapabba 1.4. Non-beauty

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: Furthermore, a bhikkhu reflects on his own body, up from the soles of the feet, and down from the tips of the hairs, as full of many kinds of impure things surrounded by skin. * This isn’t meant to be a mechanical visualization of the body parts. For it to qualify as a development of perspective, the *relationship* between the (unattractive) organs and the body (that one takes as attractive by default) must be discerned, while the two are present, as opposed to trying to override one with the other. As with all the other contemplations, the two aspects are on different levels—one is a memory about the present experience (the image of body parts) and the other is the present experience itself—“this very body”, which also happens to be perceiving, feeling, and thinking. ‘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. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’ *[“Beautiful Side of Ugly, Living Side of Death”](https://www.youtube.com/watch?v=EwxRFPkurhI).

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. It is as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a man with good eyesight were to open it and reflect on the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so, he abides maintaining perspective of the body concurrently with the body internally …

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That, too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.

1.5. Kāyānupassanādhātumanasikārapabba 1.5. The Elements

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: Furthermore, a bhikkhu reflects on his own body, regardless of its placement or posture, according to the elements: *[A brief comment on the four elements.](https://suttas.hillsidehermitage.org/?q=mn28#mn28:6.1) ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the fire element, and the air element.’

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. It is as if a skilled butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so, he abides maintaining perspective of the body concurrently with the body internally …

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.

1.6. Kāyānupassanānavasivathikapabba 1.6. The Charnel Ground Contemplations

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a bhikkhu were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. So imameva kāyaṁ upasaṁharati: He would compare it with his own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so, he abides maintaining perspective of the body concurrently with the body internally …

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Furthermore, suppose he were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. So imameva kāyaṁ upasaṁharati: He would compare it with his own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so, he abides maintaining perspective of the body concurrently with the body internally …

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too, is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… Furthermore, suppose he were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …

Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… A skeleton without flesh but smeared with blood, and held together by sinews …

Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… A skeleton rid of flesh and blood, held together by sinews …

Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… White bones, the color of shells …

Aṭṭhikāni puñjakitāni terovassikāni …pe… Decrepit bones, heaped in a pile …

Aṭṭhikāni pūtīni cuṇṇakajātāni. Bones rotted and crumbled to powder. So imameva kāyaṁ upasaṁharati: He would compare it with his own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so, he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.

Navasivathikapabbaṁ niṭṭhitaṁ.

Cuddasakāyānupassanā niṭṭhitā.

2. Vedanānupassanā 2. Feelings *Feelings must not be confused with sensations. A feeling or _vedanā_ is the general pleasantess, unpleasantness, or neutrality of an experience, while sensations are perceptions (_saññā_, the third aggregate) of the fifth sense base (touch). Sensations/perceptions that would most of the time be felt unpleasantly can sometimes be felt as the opposite, depending on the situation where they arise. The lines further below that speak about “feelings not of the flesh (_nirāmisa_)” are the best proof of _vedanā_ not being sensations

Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? And how does a bhikkhu abide maintaining perspective of feelings concurrently with feelings?

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Here, a bhikkhu, feeling a pleasant feeling, understands: ‘I feel a pleasant feeling.’

Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling an unpleasant feeling, he understands: ‘I feel an unpleasant feeling.’

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling a neither-pleasant-nor-unpleasant feeling, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling.’

Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling a pleasant feeling of the flesh, he understands: ‘I feel a pleasant feeling of the flesh.’

Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling a pleasant feeling not of the flesh, he understands: ‘I feel a pleasant feeling not of the flesh.’ *This corresponds to the pleasure of _jhāna_, which contrary to popular belief does not primarily originate from bodily sensations. It is born of the [mental relief of no longer being a victim to the five hindrances](https://suttas.hillsidehermitage.org/?q=mn39#mn39:14.29-mn39:14.30), and that mental relief generates a bodily counterpart on its own. Making the mind calm by fabricating pleasure through somatic techniques is not that different from the mental release that comes from a massage, i.e., pleasure of the flesh.

Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling an unpleasant feeling of the flesh, he understands: ‘I feel an unpleasant feeling of the flesh.’

Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling an unpleasant feeling not of the flesh, he understands: ‘I feel an unpleasant feeling not of the flesh.’

Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling a neither-pleasant-nor-unpleasant feeling of the flesh, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling of the flesh.’

Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling a neither-pleasant-nor-unpleasant feeling not of the flesh, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling not of the flesh.’

Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; And so, he abides maintaining perspective of feelings concurrently with feelings internally, externally, and both internally and externally. samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. He abides maintaining perspective of feelings as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with feelings. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘feeling is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. That is how a bhikkhu abides maintaining perspective of feelings concurrently with feelings. * Each individual sense experience is necessarily accompanied by a feeling (SN 35.60), but on the whole, there is always one general feeling underpinning the whole of one’s situation. When that feeling is unpleasant, particular pleasures are not gratifying, and when it is pleasant, particular displeasures are not upsetting. By understanding that it is that general feeling (which is always “already there”) that determines one’s experience of the world, the never-ending project of trying to feel only pleasure and avoid displeasure is seen as futile, since even if the particular feelings can be manipulated by doing this or that, the general one changes of its own accord. [“Feeling Only One Feeling”](https://www.youtube.com/watch?v=bGtA6eKn8mE).

Vedanānupassanā niṭṭhitā.

3. Cittānupassanā 3. Mind

Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? And how does a bhikkhu abide, maintaining perspective of the mind concurrently with the mind?

Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. Here, a bhikkhu understands mind with passion as ‘mind with passion,’ Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. and mind without passion as ‘mind without passion.’ Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. He understands mind with aversion as ‘mind with aversion,’ Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. and mind without aversion as ‘mind without aversion.’ Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. He understands mind with muddledness as ‘mind with muddledness,’ Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. and mind without muddledness as ‘mind without muddledness.’ Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. He understands constricted mind as ‘constricted mind,’ Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. and scattered mind as ‘scattered mind.’ Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. He understands expansive mind as ‘expansive mind,’ Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. and unexpansive mind as ‘unexpansive mind.’ Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. He understands mind that is not supreme as ‘mind that is not supreme,’ Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. and mind that is supreme as ‘mind that is supreme.’ Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. He understands mind composed as ‘mind composed,’ Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. and mind not composed as ‘mind not composed.’ Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. He understands liberated mind as ‘liberated mind,’ Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. and unliberated mind as ‘unliberated mind.’

Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; And so, he abides maintaining perspective of the mind concurrently with the mind internally, externally, and both internally and externally. samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. He abides maintaining perspective of the mind as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the mind. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘the mind is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. That is how a bhikkhu abides maintaining perspective of the mind concurrently with the mind. *_cittānupassanā_ is about not forgetting one’s present mental state. [Knowing a mind of passion as a mind of passion](https://www.youtube.com/watch?v=1XMDbO8JLvo) would pull one away from the otherwise automatic engagement in the thoughts that mind inclines to, without having to go out of one’s way to think something else. If this perspective is sustained, the mind will be purified of passion at its root, since lack of perspective is what’s responsible for all unwholesome states. They cannot induce themselves. See the discussion in the comments of [MN 18](https://suttas.hillsidehermitage.org/?q=mn%2018#comment1).

Cittānupassanā niṭṭhitā.

4. Dhammānupassanā 4. Phenomena

4.1. Dhammānupassanānīvaraṇapabba 4.1. The Hindrances

Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Here, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena with regard to the five hindrances. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena with regard to the five hindrances?

Idha, bhikkhave, 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. Here, a bhikkhu, when there is sensual desire internally, understands ‘There is sensual desire internally for me.’ When there is no sensual desire internally, he understands ‘There is no sensual desire internally for me.’ He understands how unarisen sensual desire arises; how arisen sensual desire is abandoned; and how abandoned sensual desire does not arise again in the future. *The five hindrances are not to be found in the content of an arisen phenomenon. The hindrances are attitudes found “internally” in relation to any phenomena that arise, so replacing one phenomenon with another, e.g, a meditation object, won’t ultimately help. Recognizing the presence of hindrances correctly [is purity of mind](https://suttas.hillsidehermitage.org/?q=an3.121) already, since the only way for the mind to be defiled by them is to overlook them. [“Seeing Through the Hindrances Instead of Denying Them”](https://www.youtube.com/watch?v=QDdMyOTylH0)

Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. When there is ill will internally, he understands ‘There is ill will internally for me.’ When there is no ill will internally, he understands: ‘There is no ill will internally for me.’ He understands how unarisen ill will arises; how arisen ill will is abandoned; and how abandoned ill will does not arise again in the future.

Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. When there is indolence-and-lethargy internally, he understands ‘There is indolence-and-lethargy internally for me.’ When there is no indolence-and-lethargy internally, he understands, ‘There is no indolence-and-lethargy internally for me.’ He understands how unarisen indolence-and-lethargy arises; how arisen indolence-and-lethargy is abandoned; and how abandoned indolence-and-lethargy does not arise again in the future.

Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. When there is restlessness-and-anxiety internally, he understands ‘there is restlessness-and-anxiety internally for me.’ When there is no restlessness-and-anxiety internally, he understands: ‘There is no restlessness-and-anxiety internally for me.’ He understands how unarisen restlessness-and-anxiety arises; how arisen restlessness-and-anxiety is abandoned; and how abandoned restlessness-and-anxiety does not arise again in the future.

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. When there is doubt internally, he understands ‘There is doubt internally for me.’ When there is no doubt internally, he understands: ‘There is no doubt internally for me.’ He understands how unarisen doubt arises; how arisen doubt is abandoned; and how abandoned doubt does not arise again in the future.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so, he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. That is how a bhikkhu abides contemplating a phenomenon within phenomena with regard to the five hindrances.

Nīvaraṇapabbaṁ niṭṭhitaṁ.

4.2. Dhammānupassanākhandhapabba 4.2. The Aggregates

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Furthermore, a bhikkhu abides contemplating a phenomenon within phenomena with regard to the five assumption-aggregates. * The aggregates should be understood as the foundations of any experience, which, when put into perspective, undermine one’s assumed mastery of it. They are not things that one can observe and “grasp” by means of direct attention, as the result of that would just be a particular instance of the aggregate of perception. Similarly for the sense fields below. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? And how does a bhikkhu abide contemplating a phenomenon within phenomena with regard to the five assumption-aggregates? Idha, bhikkhave, bhikkhu: Here, a bhikkhu sees: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; ‘Such is form, such is the origin of form, such is the ending of form. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is feeling, such is the origin of feeling, such is the ending of feeling. iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; Such is perception, such is the origin of perception, such is the ending of perception. iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such are activities, such is the origin of activities, such is the ending of activities. iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so, he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. That is how a bhikkhu abides contemplating a phenomenon within phenomena with regard to the five assumption-aggregates.

Khandhapabbaṁ niṭṭhitaṁ.

4.3. Dhammānupassanāāyatanapabba 4.3. The Sense Fields

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Furthermore, a bhikkhu abides contemplating a phenomenon within phenomena with regard to the six internal and external sense fields. *[“In the Seen, Just The Seen”](https://www.youtube.com/watch?v=Jp0WtFO5qm0). Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? And how does a bhikkhu abide contemplating a phenomenon within phenomena with regard to the six internal and external sense fields?

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. Here, a bhikkhu understands the eye, sights, and the fetter that arises dependent on both of these. He understands how the unarisen fetter arises; how the arisen fetter is abandoned; and how the abandoned fetter does not arise again in the future. *The fetters of passion and aversion do not arise because of the eye, nor because of sights. This is why it’s possible, if one understands the sense fields, to fully ensure that fetters do not arise even if the things that used to trigger them happen to come into range.

Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. He understands the ear, sounds, and the fetter …

Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. He understands the nose, smells, and the fetter …

Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. He understands the tongue, tastes, and the fetter …

Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. He understands the body, touches, and the fetter …

Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. Here, a bhikkhu understands the mental faculty, phenomena, and the fetter that arises dependent on both of these. He understands how the unarisen fetter arises; how the arisen fetter is abandoned; and how the abandoned fetter does not arise again in the future.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so, he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. That is how a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena with regard to the six internal and external sense fields.

Āyatanapabbaṁ niṭṭhitaṁ.

4.4. Dhammānupassanābojjhaṅgapabba 4.4. The Awakening Factors

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Furthermore, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena with regard to the seven awakening factors. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena with regard to the seven awakening factors? *See [this comment](https://suttas.hillsidehermitage.org/?q=mn2#mn2:21.2).

Idha, bhikkhave, bhikkhu santaṁ 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. Here, when the awakening factor of recollection is present internally, a bhikkhu understands: ‘There is the awakening factor of recollection internally for me.’ When the awakening factor of recollection is absent internally, he understands: ‘There is no awakening factor of recollection internally for me.’ He understands how the unarisen awakening factor of recollection arises; and how the arisen awakening factor of recollection becomes fulfilled by development.

Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. When he has the awakening factor of investigation of phenomena … Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. effort … Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. joy … Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. calm … Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. composure … 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. equanimity in him, he understands: ‘There is the awakening factor of equanimity internally for me.’ When the awakening factor of equanimity is absent internally, he understands: ‘There is no awakening factor of equanimity internally for me.’ He understands how the unarisen awakening factor of equanimity arises; and how the arisen awakening factor of equanimity becomes fulfilled by development.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so, he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. That is how a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena with regard to the seven awakening factors.

Bojjhaṅgapabbaṁ niṭṭhitaṁ.

4.5. Dhammānupassanāsaccapabba 4.5. The Truths

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Furthermore, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena with regard to the four noble truths. *[“Only the Noble Truth of Pain”](https://www.youtube.com/watch?v=3ZwG3FXsKaA), [“It’s Not the Pain that Makes You Suffer”](https://www.youtube.com/watch?v=f8R1za5f9sI)

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena with regard to the four noble truths? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Here, a bhikkhu understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so, he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. That is how a bhikkhu abides contemplating a phenomenon within phenomena with regard to the four noble truths.

Saccapabbaṁ niṭṭhitaṁ.

Dhammānupassanā niṭṭhitā.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ Anyone who develops these four establishments of recollection in this way for seven years can expect one of two results: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. ultimate knowledge right in the present experience, or if there is a residue, non-return.

Tiṭṭhantu, bhikkhave, satta vassāni. Let alone seven years, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… anyone who develops these four establishments of recollection in this way for six years … pañca vassāni … five years … cattāri vassāni … four years … tīṇi vassāni … three years … dve vassāni … two years … ekaṁ vassaṁ … one year … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ seven months … diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… six months … pañca māsāni … five months … cattāri māsāni … four months … tīṇi māsāni … three months … dve māsāni … two months … ekaṁ māsaṁ … one month … aḍḍhamāsaṁ … a fortnight … tiṭṭhatu, bhikkhave, aḍḍhamāso. Let alone a fortnight, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ anyone who develops these four establishments of recollection in this way for seven days can expect one of two results: diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. ultimate knowledge right in the present experience, or if there is a residue, non-return.

‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. ‘Bhikkhus, this is the path that leads squarely to the purification of beings, to overcoming sorrow and lamentation, to making an end of suffering and upset, to accomplishing the method, and to realizing Nibbāna, namely, the four establishments of recollection.’ Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. That is what I said, and this is why I said it.”

Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.

Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.

Mūlapariyāyavaggo niṭṭhito paṭhamo.

Tassuddānaṁ

Mūlasusaṁvaradhammadāyādā, Bheravānaṅgaṇākaṅkheyyavatthaṁ; Sallekhasammādiṭṭhisatipaṭṭhaṁ, Vaggavaro asamo susamatto.

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