มหาสติปัฏฐานสูตร

10 Mahāsatipaṭṭhãnasuttaṃ In this way he dwells contemplating the body
in the body internally,
Iti ajjhattaṃ vā kāye or he dwells contemplating the body
kāyānupassī viharati, in the body externally,
bahiddhā vā kāye or he dwells contemplating the body
kāyānupassī viharati, in the body both internally and externally.
ajjhattabahiddhā vā kāye Or else he dwells contemplating in the body
kāyānupassī viharati, its nature of arising,
samudayadhammānupassī vā or he dwells contemplating in the body
kāyasmiṃ viharati, its nature of vanishing,
vayadhammānupassī vā or he dwells contemplating in the body
kāyasmiṃ viharati, its nature of both arising and vanishing.
samudayavayadhammānupassī vā Or else mindfulness that ‘there is a body’
kāyasmiṃ viharati. is simply established in him
‘atthi kāyo’ ti vā panassa to the extent necessary for bare knowledge and
sati paccupaṭṭhitā hoti repeated mindfulness.
yāvadeva ñāṇamattāya And he dwells independent,
paṭissatimattāya. not clinging to anything in the world.
Anissito ca viharati That is how, bhikkhus, a bhikkhu dwells
na ca kiñci loke upādiyati. contemplating the body in the body.
Evampi bhikkhave bhikkhu
kāye kāyānupassī viharati. Again, bhikkhus,
as though he were to see a corpse
Puna caparaṃ bhikkhave bhikkhu thrown aside in a charnel ground,
seyyathāpi passeyya sarīraṃ bones bleached white,
sīvathikāya chaḍḍitaṃ the colour of shells …
aṭṭhikāni setāni bones heaped up,
saṅkhavaṇṇūpanibhāni ...pe... more than a year old ...
aṭṭhikāni puñjakitāni bones rotted and crumbled to dust,
terovassikāni ...pe... a bhikkhu compares this same body with it thus:
aṭṭhikāni pūtīni cuṇṇakajātāni. 'This body too is of the same nature,
So imameva kāyaṃ upasaṃharati it will be like that, it is not exempt from that fate.'
ayampi kho kāyo evaṃdhammo In this way he dwells contemplating the body
evaṃbhāvī evaṃanatītoti. in the body internally,
Iti ajjhattaṃ vā kāye or he dwells contemplating the body
kāyānupassī viharati, in the body externally,
bahiddhā vā kāye or he dwells contemplating the body
kāyānupassī viharati, in the body both internally and externally.
ajjhattabahiddhā vā kāye Or else he dwells contemplating in the body
kāyānupassī viharati, its nature of arising,
samudayadhammānupassī vā or he dwells contemplating in the body
kāyasmiṃ viharati,
vayadhammānupassī vā

Mahāsatipaṭṭhãnasuttaṃ 11

kāyasmiṃ viharati, its nature of vanishing,

samudayavayadhammānupassī vā or he dwells contemplating in the body
kāyasmiṃ viharati. its nature of both arising and vanishing.
‘atthi kāyo’ti vā panassa Or else mindfulness that ‘there is a body’
sati paccupaṭṭhitā hoti is simply established in him
yāvadeva ñāṇamattāya to the extent necessary for bare knowledge and
paṭissatimattāya. repeated mindfulness.
Anissito ca viharati And he dwells independent,
na ca kiñci loke upādiyati. not clinging to anything in the world.
Evampi kho bhikkhave bhikkhu That is how, bhikkhus, a bhikkhu
kāye kāyānupassī viharati. dwells contemplating the body in the body.

Vedanānupassanā Contemplation of Feeling

Kathañca bhikkhave bhikkhu And how, bhikkhus, does a bhikkhu
vedanāsu vedanānupassī viharati. dwell contemplating feelings in feelings?

Idha bhikkhave bhikkhu Here, bhikkhus,
sukhaṃ vedanaṃ vediyamāno when feeling a pleasant feeling,
sukhaṃ vedanaṃ vediyāmīti pajānāti a bhikkhu understands: 'I feel a pleasant feeling';
dukkhaṃ vedanaṃ vediyamāno when feeling a painful feeling,
dukkhaṃ vedanaṃ vediyāmīti pajānāti he understands: 'I feel a painful feeling';
adukkhamasukhaṃ vedanaṃ when feeling a neither-painful-nor-pleasant feeling,
vediyamāno adukkhamasukhaṃ he understands: 'I feel a neither-painful-nor
vedanaṃ vediyāmīti pajānāti pleasant feeling.'
sāmisaṃ vā sukhaṃ vedanaṃ vediyamāno When feeling a carnal pleasant feeling,
sāmisaṃ sukhaṃ vedanaṃ vediyāmīti pajānāti he understands: 'I feel a carnal pleasant feeling';
nirāmisaṃ vā sukhaṃ vedanaṃ vediyamāno when feeling a spiritual pleasant feeling,
nirāmisaṃ sukhaṃ vedanaṃ he understands: 'I feel a spiritual
vediyāmīti pajānāti pleasant feeling';
sāmisaṃ vā dukkhaṃ vedanaṃ vediyamāno when feeling a carnal painful feeling,
sāmisaṃ dukkhaṃ vedanaṃ he understands: 'I feel a carnal painful feeling';
vediyāmīti pajānāti
nirāmisaṃ vā dukkhaṃ vedanaṃ vediyamāno when feeling a spiritual painful feeling,
nirāmisaṃ dukkhaṃ vedanaṃ he understands: 'I feel a spiritual
vediyāmīti pajānāti painful feeling';
sāmisaṃ vā adukkhamasukhaṃ when feeling a carnal
vedanaṃ vediyamāno neither-painful-nor-pleasant feeling,
sāmisaṃ adukkhamasukhaṃ he understands: 'I feel a carnal
vedanaṃ vediyāmīti pajānāti neither-painful-nor-pleasant feeling';
nirāmisaṃ vā adukkhamasukhaṃ when feeling a spiritual
vedanaṃ vediyamāno neither-painful-nor-pleasant feeling,
nirāmisaṃ adukkhamasukhaṃ he understands: 'I feel a spiritual
vedanaṃ vediyāmīti pajānāti. neither-painful-nor-pleasant feeling.'

12 Mahāsatipaṭṭhãnasuttaṃ In this way he dwells contemplating feelings
in feelings internally,
Iti ajjhattaṃ vā vedanāsu or he dwells contemplating feelings
vedanānupassī viharati in feelings externally,
bahiddhā vā vedanāsu or he dwells contemplating feelings
vedanānupassī viharati in feelings both internally and externally.
ajjhattabahiddhā vā vedanāsu Or else he dwells contemplating in feelings
vedanānupassī viharati their nature of arising,
samudayadhammānupassī vā or he dwells contemplating in feelings
vedanāsu viharati their nature of vanishing,
vayadhammānupassī vā or he dwells contemplating in feelings
vedanāsu viharati their nature of both arising and vanishing.
samudayavayadhammānupassī vā Or else mindfulness that ‘there is feeling’
vedanāsu viharati. is simply established in him
Atthi vedanāti vā panassa to the extent necessary for bare knowledge and
sati paccupaṭṭhitā hoti repeated mindfulness.
yāvadeva ñāṇamattāya And he dwells independent,
paṭissatimattāya. not clinging to anything in the world.
Anissito ca viharati That is how, bhikkhus, a bhikkhu
na ca kiñci loke upādiyati. dwells contemplating feelings in feelings.
Evaṃ kho bhikkhave bhikkhu
vedanāsu vedanānupassī viharati. Contemplation of Mind

Cittānupassanā And how, bhikkhus, does a bhikkhu
dwell contemplating mind in mind?
Kathañca bhikkhave bhikkhu
citte cittānupassī viharati. Here, bhikkhus, a bhikkhu
understands a mind with lust
Idha bhikkhave bhikkhu as a mind with lust,
sarāgaṃ vā cittaṃ and a mind without lust
sarāgaṃ cittanti pajānāti as a mind without lust.
vītarāgaṃ vā cittaṃ He understands a mind with hatred
vītarāgaṃ cittanti pajānāti as a mind with hatred,
sadosaṃ vā cittaṃ and a mind without hatred
sadosaṃ cittanti pajānāti as a mind without hatred.
vītadosaṃ vā cittaṃ He understands a mind with delusion
vītadosaṃ cittanti pajānāti as a mind with delusion,
samohaṃ vā cittaṃ and a mind without delusion
samohaṃ cittanti pajānāti as a mind without delusion.
vītamohaṃ vā cittaṃ He understands a contracted mind
vītamohaṃ cittanti pajānāti as contracted,
saṅkhittaṃ vā cittaṃ and a distracted mind
saṅkhittaṃ cittanti pajānāti as distracted.
vikkhittaṃ vā cittaṃ He understands an exalted mind
vikkhittaṃ cittanti pajānāti
mahaggataṃ vā cittaṃ

mahaggataṃ cittanti pajānāti Mahāsatipaṭṭhãnasuttaṃ 13
amahaggataṃ vā cittaṃ
amahaggataṃ cittanti pajānāti as exalted,
sauttaraṃ vā cittaṃ and an unexalted mind
sauttaraṃ cittanti pajānāti as unexalted.
anuttaraṃ vā cittaṃ He understands a surpassable mind
anuttaraṃ cittanti pajānāti as surpassable,
samāhitaṃ vā cittaṃ and an unsurpassable mind
samāhitaṃ cittanti pajānāti as unsurpassable.
asamāhitaṃ vā cittaṃ He understands a concentrated mind
asamāhitaṃ cittanti pajānāti as concentrated,
vimuttaṃ vā cittaṃ and an unconcentrated mind
vimuttaṃ cittanti pajānāti as unconcentrated.
avimuttaṃ vā cittaṃ He understands a liberated mind
avimuttaṃ cittanti pajānāti. as liberated,
and an unliberated mind
Iti ajjhattaṃ vā citte as unliberated.
cittānupassī viharati
bahiddhā vā citte In this way he dwells contemplating mind
cittānupassī viharati in mind internally,
ajjhattabahiddhā vā citte or he dwells contemplating mind
cittānupassī viharati in mind externally,
samudayadhammānupassī vā or he dwells contemplating mind
cittasmiṃ viharati in mind both internally and externally.
vayadhammānupassī vā Or else he dwells contemplating in mind
cittasmiṃ viharati its nature of arising,
samudayavayadhammānupassī vā or he dwells contemplating in mind
cittasmiṃ viharati. its nature of vanishing,
Atthi cittanti vā panassa or he dwells contemplating in mind
sati paccupaṭṭhitā hoti its nature of both arising and vanishing.
yāvadeva ñāṇamattāya Or else mindfulness that ‘there is mind’
paṭissatimattāya. is simply established in him
Anissito ca viharati to the extent necessary for bare knowledge and
na ca kiñci loke upādiyati. repeated mindfulness.
Evaṃ kho bhikkhave bhikkhu And he dwells independent,
citte cittānupassī viharati. not clinging to anything in the world.
That is how, bhikkhus, a bhikkhu
Dhammānupassanā dwells contemplating mind in mind.
Nīvaraṇapabbaṃ
Contemplation of Phenomena
Kathañca bhikkhave bhikkhu The Five Hindrances
dhammesu dhammānupassī viharati.
Idha bhikkhave bhikkhu And how, bhikkhus, does a bhikkhu dwell
dhammesu dhammānupassī viharati contemplating phenomena in phenomena?
Here, bhikkhus, a bhikkhu dwells
contemplating phenomena in phenomena

14 Mahāsatipaṭṭhãnasuttaṃ

pañcasu nīvaraṇesu. in terms of the five hindrances.
Kathañca bhikkhave bhikkhu And how, bhikkhus, does a bhikkhu dwell
dhammesu dhammānupassī viharati contemplating phenomena in phenomena
pañcasu nīvaraṇesu. in terms of the five hindrances?

Idha bhikkhave bhikkhu Here, bhikkhus, a bhikkhu, when
santaṃ vā ajjhattaṃ kāmacchandaṃ there is sensual desire in him, understands:
atthi me ajjhattaṃ kāmacchandoti pajānāti 'There is sensual desire in me'; or when
asantaṃ vā ajjhattaṃ kāmacchandaṃ there is no sensual desire in him, he
natthi me ajjhattaṃ kāmacchandoti pajānāti understands: 'There is no sensual desire in
yathā ca anuppannassa kāmacchandassa me'; and he also understands how unarisen
uppādo hoti tañca pajānāti sensual desire arises,
yathā ca uppannassa kāmacchandassa and how arisen sensual desire
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa kāmacchandassa and how abandoned sensual desire
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.'

Santaṃ vā ajjhattaṃ byāpādaṃ When there is ill will in him, a bhikkhu
atthi me ajjhattaṃ byāpādoti pajānāti understands: 'There is ill will in me';
asantaṃ vā ajjhattaṃ byāpādaṃ or when there is no ill will in him, he
natthi me ajjhattaṃ byāpādoti pajānāti understands: 'There is no ill will in me'; and
yathā ca anuppannassa byāpādassa he also understands how unarisen ill will
uppādo hoti tañca pajānāti arises,
yathā ca uppannassa byāpādassa and how arisen ill will
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa byāpādassa and how abandoned ill will
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.'

Santaṃ vā ajjhattaṃ When there is dullness and
thīnamiddhaṃ drowsiness in him, a bhikkhu understands:
atthi me ajjhattaṃ thīnamiddhanti pajānāti 'There is dullness and drowsiness in me';
asantaṃ vā ajjhattaṃ thīnamiddhaṃ or when there is no dullness and drowsiness
natthi me ajjhattaṃ in him, he understands: 'There is no
thīnamiddhanti pajānāti dullness and drowsiness in me';
yathā ca anuppannassa and he also understands how unarisen
thīnamiddhassa uppādo hoti tañca pajānāti dullness and drowsiness arises,
yathā ca uppannassa thīnamiddhassa and how arisen dullness and drowsiness
pahānaṃ hoti tañca pajānāti is abandoned, and
yathā ca pahīnassa thīnamiddhassa how abandoned dullness and drowsiness
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.'

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ When there is restlessness and remorse in
atthi me ajjhattaṃ him, a bhikkhu understands: 'There is
uddhaccakukkuccanti pajānāti restlessness and remorse in me';
asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ or when there is no restlessness and remorse

Mahāsatipaṭṭhãnasuttaṃ 15

natthi me ajjhattaṃ in him, he understands: 'There is no
uddhaccakukkuccanti pajānāti restlessness and remorse in me';
yathā ca anuppannassa and he also understands how unarisen
uddhaccakukkuccassa restlessness and remorse
uppādo hoti tañca pajānāti arises,
yathā ca uppannassa uddhaccakukkuccassa and how arisen restlessness and remorse
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa uddhaccakukkuccassa and how abandoned restlessness and
āyatiṃ anuppādo hoti tañca pajānāti. remorse does not arise again in the future.'

Santaṃ vā ajjhattaṃ vicikicchaṃ When there is doubt in him, a bhikkhu
atthi me ajjhattaṃ vicikicchāti pajānāti understands: 'There is doubt in me';
asantaṃ vā ajjhattaṃ vicikicchaṃ or when there is no doubt in him,
natthi me ajjhattaṃ vicikicchāti pajānāti he understands: 'There is no doubt in me';
yathā ca anuppannāya and he also understands how unarisen
vicikicchāya uppādo hoti tañca pajānāti doubt arises,
yathā ca uppannāya vicikicchāya and how arisen doubt
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnāya vicikicchāya and how abandoned doubt
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.'

Iti ajjhattaṃ vā dhammesu In this way he dwells contemplating
dhammānupassī viharati phenomena in phenomena internally,
bahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena externally,
ajjhattabahiddhā vā dhammesu or he dwells contemplating phenomena in
dhammānupassī viharati phenomena both internally and externally.
samudayadhammānupassī vā Or else he dwells contemplating
dhammesu viharati in phenomena its nature of arising,
vayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati its nature of vanishing,
samudayavayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati. its nature of both arising and vanishing.
Atthi dhammāti vā panassa Or else mindfulness that ‘there are
sati paccupaṭṭhitā hoti phenomena’ is simply established in him
yāvadeva ñāṇamattāya to the extent necessary for bare knowledge
paṭissatimattāya. and repeated mindfulness.
Anissito ca viharati And he dwells independent,
na ca kiñci loke upādiyati. not clinging to anything in the world.
Evampi kho bhikkhave bhikkhu That is how, bhikkhus, a bhikkhu dwells
dhammesu dhammānupassī viharati contemplating phenomena in phenomena
pañcasu nīvaraṇesu. in terms of five hindrances.

16 Mahāsatipaṭṭhãnasuttaṃ The Five Aggregates

Khandhapabbaṃ Again, bhikkhus, a bhikkhu dwells
contemplating phenomena in phenomena
Puna caparaṃ bhikkhave bhikkhu in terms of the five aggregates subject to
dhammesu dhammānupassī viharati clinging. And how, bhikkhus, does a bhikkhu
pañcasu upādānakkhandhesu. dwell contemplating phenomena in phenomena
Kathañca bhikkhave bhikkhu in terms of the five aggregates affected by
dhammesu dhammānupassī viharati
pañcasu upādānakkhandhesu. clinging? Here, bhikkhus, a bhikkhu
understands: 'Such is form, such its origin,
Idha bhikkhave bhikkhu such its passing away;
iti rūpaṃ iti rūpassa samudayo such is feeling, such its origin,
iti rūpassa atthaṅgamo such its passing away;
iti vedanā iti vedanāya samudayo such is perception, such its origin,
iti vedanāya atthaṅgamo such its passing away;
iti saññā iti saññāya samudayo such are the volitional formations, such their
iti saññāya atthaṅgamo origin, such their passing away;
iti saṅkhārā iti saṅkhārānaṃ samudayo such is consciousness, such its origin,
iti saṅkhārānaṃ atthaṅgamo such its passing away.
iti viññāṇaṃ iti viññāṇassa samudayo
iti viññāṇassa atthaṅgamoti. In this way he dwells contemplating phenomena
in phenomena internally,
Iti ajjhattaṃ vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena externally,
bahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena both internally and externally.
ajjhattabahiddhā vā dhammesu Or else he dwells contemplating in phenomena
dhammānupassī viharati its nature of arising,
samudayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati its nature of vanishing,
vayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati its nature of both arising and vanishing.
samudayavayadhammānupassī vā Or else mindfulness that ‘there are phenomena’
dhammesu viharati. is simply established in him
Atthi dhammāti vā panassa to the extent necessary for bare knowledge
sati paccupaṭṭhitā hoti and repeated mindfulness.
yāvadeva ñāṇamattāya And he dwells independent,
paṭissatimattāya. not clinging to anything in the world.
Anissito ca viharati That is how, bhikkhus, a bhikkhu dwells
na ca kiñci loke upādiyati. contemplating phenomena in phenomena in
Evampi kho bhikkhave bhikkhu terms of the five aggregates subject to clinging.
dhammesu dhammānupassī viharati
pañcasu upādānakkhandhesu.

Āyatanapabbaṃ Mahāsatipaṭṭhãnasuttaṃ 17

Puna caparaṃ bhikkhave bhikkhu The Six Sense Bases
dhammesu dhammāpassī viharati
chasu ajjhattikabāhiresu āyatanesu. Again, bhikkhus, a bhikkhu
Kathañca bhikkhave bhikkhu dwells contemplating phenomena in phenomena
dhammesu dhammānupassī viharati in terms of the six internal and external sense
chasu ajjhattikabāhiresu āyatanesu. bases. And how, bhikkhus, does a bhikkhu dwell
contemplating phenomena in phenomena in
Idha bhikkhave bhikkhu terms of the six internal and external sense bases?
cakkhuñca pajānāti rūpe ca pajānāti
yañca tadubhayaṃ paṭicca uppajjati Here, bhikkhus, a bhikkhu
saññojanaṃ tañca pajānāti understands the eye, he understands forms,
yathā ca anuppannassa saññojanassa and he understands
uppādo hoti tañca pajānāti the fetter that arises dependent on both;
yathā ca uppannassa saññojanassa and he also understands how the unarisen fetter
pahānaṃ hoti tañca pajānāti arises,
yathā ca pahīnassa saññojanassa and how the arisen fetter
āyatiṃ anuppādo hoti tañca pajānāti. is abandoned,
and how the abandoned fetter
Sotañca pajānāti sadde ca pajānāti does not arise again in the future.
yañca tadubhayaṃ paṭicca uppajjati
saññojanaṃ tañca pajānāti He understands the ear, he understands sounds,
yathā ca anuppannassa saññojanassa and he understands
uppādo hoti tañca pajānāti the fetter that arises dependent on both;
yathā ca uppannassa saññojanassa and he also understands how the unarisen fetter
pahānaṃ hoti tañca pajānāti arises,
yathā ca pahīnassa saññojanassa and how the arisen fetter
āyatiṃ anuppādo hoti tañca pajānāti. is abandoned,
and how the abandoned fetter
Ghānañca pajānāti gandhe ca pajānāti does not arise again in the future.
yañca tadubhayaṃ paṭicca uppajjati
saññojanaṃ tañca pajānāti He understands the nose, he understands odours,
yathā ca anuppannassa saññojanassa and he understands
uppādo hoti tañca pajānāti the fetter that arises dependent on both;
yathā ca uppannassa saññojanassa and he also understands how the unarisen
pahānaṃ hoti tañca pajānāti fetter arises,
yathā ca pahīnassa saññojanassa and how the arisen fetter
āyatiṃ anuppādo hoti tañca pajānāti. is abandoned,
and how the abandoned fetter
Jivhañca pajānāti rase ca pajānāti does not arise again in the future.
yañca tadubhayaṃ paṭicca uppajjati
saññojanaṃ tañca pajānāti He understands the tongue, he understands
yathā ca anuppannassa saññojanassa flavours, and he understands
uppādo hoti tañca pajānāti the fetter that arises dependent on both;
yathā ca uppannassa saññojanassa and he also understands how the unarisen fetter
arises,
and how the arisen fetter

18 Mahāsatipaṭṭhãnasuttaṃ

pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa saññojanassa and how the abandoned fetter
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.

Kāyañca pajānāti phoṭṭhabbe ca pajānāti. He understands the body, he understands tactile
yañca tadubhayaṃ paṭicca uppajjati objects, and he understands
saññojanaṃ tañca pajānāti the fetter that arises dependent on both;
yathā ca anuppannassa saññojanassa and he also understands how the unarisen fetter
uppādo hoti tañca pajānāti arises,
yathā ca uppannassa saññojanassa and how the arisen fetter
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa saññojanassa and how the abandoned fetter
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.

Manañca pajānāti dhamme ca pajānāti He understands the mind, he understands
yañca tadubhayaṃ paṭicca uppajjati phenomena, and he understands
saññojanaṃ tañca pajānāti the fetter that arises dependent on both;
yathā ca anuppannassa saññojanassa and he also understands how the unarisen fetter
uppādo hoti tañca pajānāti arises,
yathā ca uppannassa saññojanassa and how the arisen fetter
pahānaṃ hoti tañca pajānāti is abandoned,
yathā ca pahīnassa saññojanassa and how the abandoned fetter
āyatiṃ anuppādo hoti tañca pajānāti. does not arise again in the future.

Iti ajjhattaṃ vā dhammesu In this way he dwells contemplating phenomena
dhammānupassī viharati in phenomena internally,
bahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena externally,
ajjhattabahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena both internally and externally.
samudayadhammānupassī vā Or else he dwells contemplating in phenomena
dhammesu viharati its nature of arising,
vayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati its nature of vanishing,
samudayavayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati. its nature of both arising and vanishing.
Atthi dhammāti vā panassa Or else mindfulness that ‘there are phenomena’
sati paccupaṭṭhitā hoti is simply established in him
yāvadeva ñāṇamattāya to the extent necessary for bare knowledge
paṭissatimattāya. and repeated mindfulness.
Anissito ca viharati And he dwells independent,
na ca kiñci loke upādiyati. not clinging to anything in the world.
Evampi kho bhikkhave bhikkhu That is how, bhikkhus, a bhikkhu dwells
dhammesu dhammānupassī viharati contemplating phenomena in phenomena in
chasu ajjhattikabāhiresu āyatanesu. terms of the six internal and external sense
bases.

Mahāsatipaṭṭhãnasuttaṃ 19

Bojjhaṅgapabbaṃ The Seven Enlightenment Factors

Puna caparaṃ bhikkhave bhikkhu Again, bhikkhus, a bhikkhu
dhammesu dhammānupassī viharati dwells contemplating phenomena in phenomena
sattasu bojjhaṅgesu. in terms of the seven enlightenment factors.
Kathañca bhikkhave bhikkhu And how, bhikkhus, does a bhikkhu
dhammesu dhammānupassī viharati dwell contemplating phenomena in phenomena
sattasu bojjhaṅgesu. in terms of the seven enlightenment factors?

Idha bhikkhave bhikkhu Here, bhikkhus, when there is
santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ the mindfulness enlightenment factor in him,
atthi me ajjhattaṃ a bhikkhu understands: 'There is the
satisambojjhaṅgoti pajānāti mindfulness enlightenment factor in me';
asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ or when there is no mindfulness enlightenment
natthi me ajjhattaṃ factor in him, he understands: 'There is no
satisambojjhaṅgoti pajānāti mindfulness enlightenment factor in me';
yathā ca anuppannassa and he also understands how the unarisen
satisambojjhaṅgassa uppādo hoti mindfulness enlightenment factor arises,
tañca pajānāti and
yathā ca uppannassa satisambojjhaṅgassa how the arisen mindfulness enlightenment
bhāvanāpāripūri hoti tañca pajānāti. factor comes to fulfillment by development.

Santaṃ vā ajjhattaṃ When there is the discrimination of
dhammavicayasambojjhaṅgaṃ phenomena enlightenment factor in him,
atthi me ajjhattaṃ a bhikkhu understands: 'There is the
dhammavicayasambojjhaṅgoti pajānāti discrimination of phenomena enlightenment
asantaṃ vā ajjhattaṃ factor in me'; or when there is no discrimination
dhammavicayasambojjhaṅgaṃ of phenomena enlightenment factor in him, he
natthi me ajjhattaṃ understands: 'There is no discrimination of
dhammavicayasambojjhaṅgoti pajānāti phenomena enlightenment factor in me';
yathā ca anuppannassa and he also understands how the unarisen
dhammavicayasambojjhaṅgassa uppādo discrimination of phenomena enlightenment
hoti tañca pajānāti factor arises,
yathā ca uppannassa and how the arisen
dhammavicayasambojjhaṅgassa discrimination of phenomena enlightenment
bhāvanāpāripūri hoti tañca pajānāti. factor comes to fulfillment by development.

Santaṃ vā ajjhattaṃ When there is the
viriyasambojjhaṅgaṃ energy enlightenment factor in him,
atthi me ajjhattaṃ a bhikkhu understands: 'There is the
viriyasambojjhaṅgoti pajānāti energy enlightenment factor in me';
asantaṃ vā ajjhattaṃ or when there is no
viriyasambojjhaṅgaṃ energy enlightenment factor in him,
natthi me ajjhattaṃ he understands: 'There is no
viriyasambojjhaṅgoti pajānāti energy enlightenment factor in me';

20 Mahāsatipaṭṭhãnasuttaṃ

yathā ca anuppannassa and he also understands how the unarisen
viriyasambojjhaṅgassa uppādo hoti energy enlightenment factor arises,
tañca pajānāti and
yathā ca uppannassa how the arisen
viriyasambojjhaṅgassa energy enlightenment factor
bhāvanāpāripūri hoti tañca pajānāti. comes to fulfillment by development.

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ When there is the rapture enlightenment factor
atthi me ajjhattaṃ in him, a bhikkhu understands: 'There is the
pītisambojjhaṅgoti pajānāti rapture enlightenment factor in me';
asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ or when there is no rapture enlightenment factor
natthi me ajjhattaṃ in him, he understands: 'There is no
pītisambojjhaṅgoti pajānāti rapture enlightenment factor in me';
yathā ca anuppannassa and he also understands how the unarisen
pītisambojjhaṅgassa uppādo hoti rapture enlightenment factor arises,
tañca pajānāti and
yathā ca uppannassa pītisambojjhaṅgassa how the arisen rapture enlightenment factor
bhāvanāpāripūri hoti tañca pajānāti. comes to fulfillment by development.

Santaṃ vā ajjhattaṃ When there is the
passaddhisambojjhaṅgaṃ tranquillity enlightenment factor in him,
atthi me ajjhattaṃ a bhikkhu understands: 'There is the
passaddhisambojjhaṅgoti pajānāti tranquillity enlightenment factor in me';
asantaṃ vā ajjhattaṃ or when there is no
passaddhisambojjhaṅgaṃ tranquillity enlightenment factor in him,
natthi me ajjhattaṃ he understands: 'There is no
passaddhisambojjhaṅgoti pajānāti tranquillity enlightenment factor in me';
yathā ca anuppannassa and he also understands how the unarisen
passaddhisambojjhaṅgassa uppādo hoti tranquillity enlightenment factor arises,
tañca pajānāti and
yathā ca uppannassa how the arisen
passaddhisambojjhaṅgassa tranquillity enlightenment factor
bhāvanāpāripūri hoti tañca pajānāti. comes to fulfillment by development.

Santaṃ vā ajjhattaṃ When there is the
samādhisambojjhaṅgaṃ concentration enlightenment factor in him,
atthi me ajjhattaṃ a bhikkhu understands: 'There is the
samādhisambojjhaṅgoti pajānāti concentration enlightenment factor in me';
asantaṃ vā ajjhattaṃ or when there is no
samādhisambojjhaṅgaṃ concentration enlightenment factor in him,
natthi me ajjhattaṃ he understands: 'There is no
samādhisambojjhaṅgoti pajānāti concentration enlightenment factor in me'; and
yathā ca anuppannassa he also understands how the unarisen
samādhisambojjhaṅgassa uppādo hoti concentration enlightenment factor arises,
tañca pajānāti and

yathā ca uppannassa Mahāsatipaṭṭhãnasuttaṃ 21
samādhisambojjhaṅgassa
bhāvanāpāripūri hoti tañca pajānāti. how the arisen
concentration enlightenment factor
Santaṃ vā ajjhattaṃ comes to fulfillment by development.
upekkhāsambojjhaṅgaṃ
atthi me ajjhattaṃ When there is the
upekkhāsambojjhaṅgoti pajānāti equanimity enlightenment factor in him,
asantaṃ vā ajjhattaṃ a bhikkhu understands: 'There is the
upekkhāsambojjhaṅgaṃ equanimity enlightenment factor in me';
natthi me ajjhattaṃ or when there is no
upekkhāsambojjhaṅgoti pajānāti equanimity enlightenment factor in him,
yathā ca anuppannassa he understands: 'There is no
upekkhāsambojjhaṅgassa uppādo hoti equanimity enlightenment factor in me';
tañca pajānāti and he also understands how the unarisen
yathā ca uppannassa equanimity enlightenment factor arises,
upekkhāsambojjhaṅgassa and
bhāvanāpāripūri hoti tañca pajānāti. how the arisen
equanimity enlightenment factor
Iti ajjhattaṃ vā dhammesu comes to fulfillment by development.
dhammānupassī viharati
bahiddhā vā dhammesu In this way he dwells contemplating phenomena
dhammānupassī viharati in phenomena internally,
ajjhattabahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena externally,
samudayadhammānupassī vā or he dwells contemplating phenomena
dhammesu viharati in phenomena both internally and externally.
vayadhammānupassī vā Or else he dwells contemplating in phenomena
dhammesu viharati its nature of arising,
samudayavayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati. its nature of vanishing,
Atthi dhammāti vā panassa or he dwells contemplating in phenomena
sati paccupaṭṭhitā hoti its nature of both arising and vanishing.
yāvadeva ñāṇamattāya Or else mindfulness that ‘there are phenomena’
paṭissatimattāya. is simply established in him
Anissito ca viharati to the extent necessary for bare knowledge
na ca kiñci loke upādiyati. and repeated mindfulness.
Evampi kho bhikkhave bhikkhu And he dwells independent,
dhammesu dhammānupassī viharati not clinging to anything in the world.
sattasu bojjhaṅgesu. That is how, bhikkhus, a bhikkhu
dwells contemplating phenomena in phenomena
in terms of the seven enlightenment factors.

22 Mahāsatipaṭṭhãnasuttaṃ

Saccapabbaṃ The Truths

Puna caparaṃ bhikkhave bhikkhu Again, bhikkhus, a bhikkhu dwells
dhammesu dhammānupassī viharati contemplating phenomena in phenomena
catūsu ariyasaccesu. in terms of the Four Noble Truths.
Kathañca bhikkhave bhikkhu And how, bhikkhus, does a bhikkhu dwell
dhammesu dhammānupassī viharati contemplating phenomena in phenomena
catūsu ariyasaccesu. in terms of the Four Noble Truths?
Idha bhikkhave bhikkhu idaṃ dukkhanti Here, bhikkhus, a bhikkhu understands as it
yathābhūtaṃ pajānāti really is: 'This is suffering.
ayaṃ dukkhasamudayoti This is the origin of suffering.
yathābhūtaṃ pajānāti
ayaṃ dukkhanirodhoti This is the cessation of suffering.
yathābhūtaṃ pajānāti
ayaṃ dukkhanirodhagāminī paṭipadāti This is the way leading to the cessation of
yathābhūtaṃ pajānāti. suffering.'

Katamañca bhikkhave And what, bhikkhus,
dukkhaṃ ariyasaccaṃ? is the noble truth of suffering?
Jātipi dukkhā jarāpi dukkhā Birth is suffering; ageing is suffering;
maraṇampi dukkhaṃ sokaparidevaduk death is suffering; sorrow, lamentation, pain,
khadomanassupāyāsāpi dukkhā grief, and despair are suffering;
appiyehi sampayogo dukkho union with what is displeasing is suffering;
piyehi vippayogo dukkho separation from what is pleasing is suffering;
yampicchaṃ na labhati tampi dukkhaṃ not to get what one wants is suffering;
saṅkhittena pañcupādānakkhandhā in brief, the five aggregates subject to clinging
dukkhā. are suffering.

Katamā ca bhikkhave jāti? And what, bhikkhus, is birth?
Yā tesaṃ tesaṃ sattānaṃ The birth of beings into the
tamhi tamhi sattanikāye vaious orders of beings,
jāti sañjāti okkanti their coming to birth, precipitation [in a
nibbatti abhinibbatti womb], generation,
khandhānaṃ pātubhāvo the manifestation of the aggregates,
āyatanānaṃ paṭilābho obtaining the bases for contact –
ayaṃ vuccati bhikkhave jāti. this is called birth.

Katamā ca bhikkhave jarā? And what, bhikkhus, is ageing?
Yā tesaṃ tesaṃ sattānaṃ The ageing of beings in the
tamhi tamhi sattanikāye various orders of beings,
jarā jīraṇatā their old age,
khaṇḍiccaṃ pāliccaṃ brokenness of teeth, greyness of hair,
valitacatā āyuno saṃhāni wrinkling of skin, deline of life,
indriyānaṃ paripāko weakness of faculties –
ayaṃ vuccati bhikkhave jarā. this is called ageing.

Katamañca bhikkhave maraṇaṃ? Mahāsatipaṭṭhãnasuttaṃ 23
Yā tesaṃ tesaṃ sattānaṃ
tamhā tamhā sattanikāyā And what, bhikkhus, is death?
cuti cavanatā The passing of beings out of the
bhedo antaradhānaṃ maccu maraṇaṃ various orders of beings,
kālakiriyā khandhānaṃ bhedo their passing away,
kaḷevarassa nikkhepo dissolution, disappearance, dying, death,
jīvitindriyassa upacchedo completion of time, dissolution of aggregates,
idaṃ vuccati bhikkhave maraṇaṃ. laying down of the body,
the cutting off of the life faculty –
Katamo ca bhikkhave soko? this is called death.
Yo kho bhikkhave
aññataraññatarena byasanena And what, bhikkhus, is sorrow?
samannāgatassa aññataraññatarena Bhikkhus, for one who has
dukkhadhammena phuṭṭhassa encountered some misfortune
soko socanā socitattaṃ or is
antosoko antoparisoko affected by some painful state, there is
ayaṃ vuccati bhikkhave soko. sorrow, sorrowing, sorrowfulness,
inner sorrow, inner sorriness –
Katamo ca bhikkhave paridevo? this is called sorrow.
Yo kho bhikkhave
aññataraññatarena byasanena And what, bhikkhus, is lamentation?
samannāgatassa aññataraññatarena Bhikkhus, for one who has
dukkhadhammena phuṭṭhassa encountered some misfortune
ādevo paridevo ādevanā paridevanā or is
ādevitattaṃ paridevitattaṃ affected by some painful state, there is
ayaṃ vuccati bhikkhave paridevo. wail and lament, wailing and lamenting,
bewailing and lamentation –
Katamañca bhikkhave dukkhaṃ? this is called lamentation.
Yaṃ kho bhikkhave
kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ And what, bhikkhus, is pain?
kāyasamphassajaṃ dukkhaṃ That, bhikkhus, which is
asātaṃ vedayitaṃ bodily pain, bodily discomfort,
idaṃ vuccati bhikkhave dukkhaṃ. painful, uncomfortable feeling born of bodily
contact –
Katamañca bhikkhave domanassaṃ? this is called pain.
Yaṃ kho bhikkhave
cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ And what, bhikkhus, is grief?
cetosamphassajaṃ dukkhaṃ That, bhikkhus, which is
asātaṃ vedayitaṃ mental pain, mental discomfort,
idaṃ vuccati bhikkhave domanassaṃ. painful, uncomfortable feeling born of mental
contact –
Katamo ca bhikkhave upāyāso? this is called grief.
Yo kho bhikkhave
aññataraññatarena byasanena And what, bhikkhus, is despair?
samannāgatassa aññataraññatarena Bhikkhus, for one who has
encountered some misfortune
or is

24 Mahāsatipaṭṭhãnasuttaṃ

dukkhadhammena phuṭṭhassa affected by some painful state, there is
āyāso upāyāso the trouble and despair,
āyāsitattaṃ upāyāsitattaṃ the tribulation and desperation–
ayaṃ vuccati bhikkhave upāyāso. this is called despair.

Katamo ca bhikkhave And what, bhikkhus, is
appiyehi sampayogo dukkho? 'union with what is displeasing is suffering'?
Idha bhikkhave yassa te honti Here, bhikkhus, for one who has
aniṭṭhā akantā amanāpā undesireable, unlovely, disagreeable
rūpā saddā gandhā rasā phoṭṭhabbā forms, sounds, ordours, tastes, and tactile
ye vā panassa te honti objects; or for one who has those
anatthakāmā ahitakāmā who do not desire his welfare, his benefit,
aphāsukāmā ayogakkhemakāmā his comfort, and his security –
ya tehi saṅgati samāgamo (and then) having meetings, assembly,
samodhānaṃ missībhāvo connection, and mixing with them:
ayaṃ vuccati bhikkhave this, bhikkhus, is called
appiyehi sampayogo dukkho. 'union with what is displeasing is suffering'

Katamo ca bhikkhave And what, bhikkhus, is
piyehi vippayogo dukkho? 'separation from what is pleasing is suffering'?
Idha bhikkhave yassa te honti Here, bhikkhus, for one who has
iṭṭhā kantā manāpā desirable, lovely, agreeable
rūpā saddā gandhā rasā phoṭṭhabbā forms, sounds, ordours, tastes, and tactile
ye vā panassa te honti objects; or, for one who has those
atthakāmā hitakāmā who do desire his welfare, his benefit,
phāsukāmā yogakkhemakāmā his comfort and his security –
mātā vā pitā vā bhātā vā bhaginī vā mothers, fathers, brothers, or sisters;
mittā vā amaccā vā ñātisālohitā vā friends, companions, or blood relatives –
ye tehi asaṅgati asamāgamo (and then) not having meetings, assembly,
asamodhānaṃ amissībhāvo connection, and mixing with them:
ayaṃ vuccati bhikkhave this, bhikkhus, is called
piyehi vippayogo dukkho. 'separation from what is pleasing is suffering'?

Katamañca bhikkhave And what, bhikkhus, is
yampicchaṃ na labhati tampi dukkhaṃ? 'not to get what one wants is suffeing'?
Jātidhammānaṃ bhikkhave sattānaṃ To beings subject to birth
evaṃ icchā uppajjati there comes the wish:
aho vata mayaṃ na jātidhammā assāma 'Oh, that we were not subject to birth!
na ca vata no jāti āgaccheyyāti That birth would not come to us!'
na kho panetaṃ icchāya pattabbaṃ But this is not to be obtained by wishing;
idampi yampicchaṃ this is 'not to get what one wants is
na labhati tampi dukkhaṃ. suffering.'

Jarādhammānaṃ bhikkhave sattānaṃ To beings subject to ageing
evaṃ icchā uppajjati there comes the wish:

Mahāsatipaṭṭhãnasuttaṃ 25

aho vata mayaṃ na jarādhammā assāma 'Oh, that we were not subject to ageing!
na ca vata no jarā āgaccheyyāti That ageing would not come to us!'
na kho panetaṃ icchāya pattabbaṃ But this is not to be obtained by wishing;
idampi yampicchaṃ this is 'not to get what one wants is
na labhati tampi dukkhaṃ. suffering.'

Byādhidhammānaṃ bhikkhave sattānaṃ To beings subject to sickness
evaṃ icchā uppajjati there comes the wish:
aho vata mayaṃ na byādhidhammā assāma 'Oh, that we were not subject to sickness!
na ca vata no byādhī āgaccheyyunti That sickness would not come to us!'
na kho panetaṃ icchāya pattabbaṃ But this is not to be obtained by wishing;
idampi yampicchaṃ this is 'not to get what one wants is
na labhati tampi dukkhaṃ. suffering.'

Maraṇadhammānaṃ bhikkhave sattānaṃ To beings subject to death
evaṃ icchā uppajjati there comes the wish:
aho vata mayaṃ na maraṇadhammā assāma 'Oh, that we were not subject to death!
na ca vata no maraṇaṃ āgaccheyyāti That death would not come to us!'
na kho panetaṃ icchāya pattabbaṃ But this is not to be obtained by wishing;
idampi yampicchaṃ this is 'not to get what one wants
na labhati tampi dukkhaṃ. is suffering.'

Sokaparidevadukkha- To beings subject to sorrow, lamentation, pain,
domanassupāyāsadhammānaṃ bhikkhave grief, and despair,
sattānaṃ evaṃ icchā uppajjati there comes the wish:
aho vata mayaṃ na sokaparidevaduk- 'Oh, that we were not subject to sorrow,
khadomanassupāyāsadhammā assāma lamentation, pain, grief, and despair!
na ca vata no sokaparidevaduk- That sorrow, lamentation, pain, grief, and
khadomanassupāyāsā āgaccheyyunti despair would not come to us!'
na kho panetaṃ icchāya pattabbaṃ But this is not to be obtained by wishing;
idampi yampicchaṃ this is 'not to get what one wants
na labhati tampi dukkhaṃ. is suffering.'

Katame ca bhikkhave saṅkhittena And what, bhikkhus, are the five aggregates
pañcupādānakkhandhā dukkhā? subject to clinging that, in brief, are suffering?
Seyyathīdaṃ They are:
rūpūpādānakkhandho the material form aggregate subject to clinging,
vedanūpādānakkhandho the feeling aggregate subject to clinging,
saññūpādānakkhandho the perception aggregate subject to clinging,
saṅkhārūpādānakkhandho the volitional formations aggregate subject to
viññāṇūpādānakkhandho clinging, the consciousness aggregate subject to
ime vuccanti bhikkhave clinging. These are the five aggregates
saṅkhittena pañcupādānakkhandhā dukkhā. subject to clinging that, in brief, are suffering.

Idaṃ vuccati bhikkhave This, bhikkhus, is called
dukkhaṃ ariyasaccaṃ. the noble truth of suffering.

26 Mahāsatipaṭṭhãnasuttaṃ

Katamañca bhikkhave And what, bhikkhus, is
dukkhasamudayo ariyasaccaṃ? the noble truth of the origin of suffering?
Yāyaṃ taṇhā ponobbhavikā It is this craving, which leads to renewed
nandirāgasahagatā existence, accompanied by delight and lust,
tatratatrābhinandinī seyyathīdaṃ seeking delight in this and that; that is,
kāmataṇhā bhavataṇhā craving for sensual pleasures, craving for
vibhavataṇhā. existence, and craving for non-existence.

Sā kho panesā bhikkhave taṇhā Now where, bhikkhus, does that craving
kattha uppajjamānā uppajjati when it is arising arise?
kattha nivīsamānā nivīsati? When settling where does it settle?

Yaṃ loke piyarūpaṃ sātarūpaṃ That in the world which is pleasant and
etthesā taṇhā uppajjamānā uppajjati agreeable – here this craving when it is arising
ettha nivīsamānā nivīsati . arises, here when settling it settles.
Kiñca loke piyarūpaṃ sātarūpaṃ? In the world what is pleasant and agreeable?

Cakkhuṃ loke... Sotaṃ loke... In the world the eye … the ear …
Ghānaṃ loke... Jivhā loke... Kāyo loke... the nose … the tongue … the body …
Mano loke piyarūpaṃ sātarūpaṃ the mind is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Rūpā loke... Saddā loke... In the world the forms … the sounds … the
Gandhā loke … Rasā loke... Phoṭṭhabbā ordours … the tastes … the tactile objects …
loke... Dhammā loke piyarūpaṃ sātarūpaṃ the mental phenomena is likeable and pleasing
etthesā taṇhā uppajjamānā uppajjati – here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Cakkhuviññāṇaṃ loke... In the world the eye-consciousness ...
Sotaviññāṇaṃ loke... ear-consciousness ...
Ghānaviññāṇaṃ loke... nose-consciousness ...
Jivhāviññāṇaṃ loke... tongue-consciousness...
Kāyaviññāṇaṃ loke... body-consciousness…
Manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ mind-consciousness is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Cakkhusamphasso loke... In the world the eye-contact …
Sotasamphasso loke... ear-contact …
Ghānasamphasso loke... nose-contact …
Jivhāsamphasso loke... tongue-contact …
Kāyasamphasso loke... body-contact …
Manosamphasso loke piyarūpaṃ sātarūpaṃ mind-contact is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati ettha here this craving when it is arising arises,
nivīsamānā nivīsati. here when settling it settles.

Mahāsatipaṭṭhãnasuttaṃ 27

Cakkhusamphassajā vedanā loke... In the world feeling born of eye-contact ...
Sotasamphassajā vedanā loke... feeling born of ear-contact …
Ghānasamphassajā vedanā loke... feeling born of nose-contact …
Jivhāsamphassajā vedanā loke... feeling born of tongue-contact …
Kāyasamphassajā vedanā loke... feeling born of body-contact …
Manosamphassajā vedanā loke feeling born of mind-contact
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.
Rūpasaññā loke... In the world perception of forms …
Saddasaññā loke... perception of sounds …
Gandhasaññā loke... perception of odours …
Rasasaññā loke... perception of tastes …
Phoṭṭhabbasaññā loke... perception of tactile objects …
Dhammasaññā loke perception of mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Rūpasañcetanā loke... In the world volition regarding forms …
Saddasañcetanā loke... volition regarding sounds …
Gandhasañcetanā loke... volition regarding odours …
Rasasañcetanā loke... volition regarding tastes …
Phoṭṭhabbasañcetanā loke... volition regarding tactile objects …
Dhammasañcetanā loke volition regarding mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Rūpataṇhā loke... In the world craving for forms …
Saddataṇhā loke... craving for sounds …
Gandhataṇhā loke... craving for odours …
Rasataṇhā loke... craving for tastes …
Phoṭṭhabbataṇhā loke... craving for tactile objects … craving for
Dhammataṇhā loke piyarūpaṃ sātarūpaṃ mental phenomena is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Rūpavitakko loke... In the world thought about forms …
Saddavitakko loke... thought about sounds …
Gandhavitakko loke... thought about odours …
Rasavitakko loke... thought about tastes …
Phoṭṭhabbavitakko loke... thought about tactile objects …
Dhammavitakko loke thought about mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –

28 Mahāsatipaṭṭhãnasuttaṃ

etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Rūpavicāro loke... In the world examination of forms …
Saddavicāro loke... examination of sounds …
Gandhavicāro loke... examination of odours …
Rasavicāro loke... examination of tastes …
Phoṭṭhabbavicāro loke... examination of tactile objects …
Dhammavicāro loke examination of mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā uppajjamānā uppajjati here this craving when it is arising arises,
ettha nivīsamānā nivīsati. here when settling it settles.

Idaṃ vuccati bhikkhave This, bhikkhus, is called
dukkhasamudayo ariyasaccaṃ. the noble truth of the origin of suffering.

Katamañca bhikkhave And what, bhikkhus, is
dukkhanirodho ariyasaccaṃ? the noble truth of the cessation of suffering?
Yo tassā yeva taṇhāya It is the remainderless fading away and
asesavirāganirodho cessation of that same craving,
cāgo paṭinissaggo the giving up and relinquishing of it,
mutti anālayo. freedom from it, non-reliance on it.

Sā kho panesā bhikkhave taṇhā Now where, bhikkhus, is that craving when it
kattha pahīyamānā pahīyati? is being abandoned abandoned?
kattha nirujjhamānā nirujjhati? When ceasing where does it cease?

Yaṃ loke That in the world which is
piyarūpaṃ sātarūpaṃ pleasant and agreeable –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Kiñca loke piyarūpaṃ sātarūpaṃ? In the world what is pleasant and agreeable?
Cakkhuṃ loke... Sotaṃ loke... Ghānaṃ In the world the eye … the ear … the nose …
loke... Jivhā loke... Kāyo loke... the tongue … the body …
Mano loke piyarūpaṃ sātarūpaṃ the mind is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Rūpā loke... Saddā loke... Gandhā loke... In the world the forms … the sounds … the
Rasā loke... Phoṭṭhabbā loke... ordours … the tastes … the tactile objects …
Dhammā loke piyarūpaṃ sātarūpaṃ the mental phenomena is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Cakkhuviññāṇaṃ loke... In the world the eye-consciousness ...
Sotaviññāṇaṃ loke... ear-consciousness ...
Ghānaviññāṇaṃ loke... nose-consciousness ...

Mahāsatipaṭṭhãnasuttaṃ 29

Jivhāviññāṇaṃ loke... tongue-consciousness...
Kāyaviññāṇaṃ loke... body-consciousness…
Manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ mind-consciousness is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Cakkhusamphasso loke... In the world the eye-contact …
Sotasamphasso loke... ear-contact …
Ghānasamphasso loke... nose-contact …
Jivhāsamphasso loke... tongue-contact …
Kāyasamphasso loke... Manosamphasso body-contact … mind-contact is
loke piyarūpaṃ sātarūpaṃ likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Cakkhusamphassajā vedanā loke... In the world feeling born of eye-contact ...
Sotasamphassajā vedanā loke... feeling born of ear-contact …
Ghānasamphassajā vedanā loke... feeling born of nose-contact …
Jivhāsamphassajā vedanā loke... feeling born of tongue-contact …
Kāyasamphassajā vedanā loke... feeling born of body-contact …
Manosamphassajā vedanā loke feeling born of mind-contact
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Rūpasaññā loke... In the world perception of forms …
Saddasaññā loke... perception of sounds …
Gandhasaññā loke... perception of odours …
Rasasaññā loke... perception of tastes …
Phoṭṭhabbasaññā loke... perception of tactile objects …
Dhammasaññā loke perception of mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

Rūpasañcetanā loke... In the world volition regarding forms …
Saddasañcetanā loke... volition regarding sounds …
Gandhasañcetanā loke... volition regarding odours …
Rasasañcetanā loke... volition regarding tastes …
Phoṭṭhabbasañcetanā loke... volition regarding tactile objects …
Dhammasaññacetanā loke volition regarding mental phenomena
piyarūpaṃ sātarūpaṃ is likeable and pleasing –
etthesā taṇhā pahīyamānā pahīyati here this craving when it is being abandoned
ettha nirujjhamānā nirujjhati. abandoned, here when ceasing it ceases.

30 Mahāsatipaṭṭhãnasuttaṃ In the world craving for forms …
craving for sounds …
Rūpataṇhā loke... craving for odours …
Saddataṇhā loke... craving for tastes …
Gandhataṇhā loke... craving for tactile objects …
Rasataṇhā loke... craving for mental phenomena
Phoṭṭhabbataṇhā loke... is likeable and pleasing –
Dhammataṇhā loke here this craving when it is being abandoned
piyarūpaṃ sātarūpaṃ abandoned, here when ceasing it ceases.
etthesā taṇhā pahīyamānā pahīyati
ettha nirujjhamānā nirujjhati. In the world thought about forms …
thought about sounds …
Rūpavitakko loke... thought about odours …
Saddavitakko loke... thought about tastes …
Gandhavitakko loke... thought about tactile objects …
Rasavitakko loke... thought about mental phenomena
Phoṭṭhabbavitakko loke... is likeable and pleasing –
Dhammavitakko loke here this craving when it is being abandoned
piyarūpaṃ sātarūpaṃ abandoned, here when ceasing it ceases.
etthesā taṇhā pahīyamānā pahīyati
ettha nirujjhamānā nirujjhati. In the world examination of forms …
examination of sounds …
Rūpavicāro loke... examination of odours …
Saddavicāro loke... examination of tastes …
Gandhavicāro loke... examination of tactile objects …
Rasavicāro loke... examination of mental phenomena
Phoṭṭhabbavicāro loke... is likeable and pleasing –
Dhammavicāro loke here this craving when it is being abandoned
piyarūpaṃ sātarūpaṃ abandoned, here when ceasing it ceases.
etthesā taṇhā pahīyamānā pahīyati
ettha nirujjhamānā nirujjhati. This, bhikkhus, is called
the noble truth of the cessation of suffering.
Idaṃ vuccati bhikkhave
dukkhanirodho ariyasaccaṃ And what, bhikkhus, is
the noble truth of the way leading to the
Katamañca bhikkhave cessation of suffering?
dukkhanirodhagāminī paṭipadā It is this Noble Eightfold Path;
ariyasaccaṃ. that is
Ayameva ariyo aṭṭhaṅgiko maggo right view, right intention,
seyyathīdaṃ right speech, right action,
sammādiṭṭhi sammāsaṅkappo right livelihood, right effort,
sammāvācā sammākammanto right mindfulness, right concentration.
sammāājīvo sammāvāyāmo
sammāsati sammāsamādhi. And what, bhikkhus, is right view?
Bhikkhus, the
Katamā ca bhikkhave sammādiṭṭhi? knowledge of suffering,
Yaṃ kho bhikkhave
dukkhe ñāṇaṃ

Mahāsatipaṭṭhãnasuttaṃ 31

dukkhasamudaye ñāṇaṃ knowledge of the origin of suffering,
dukkhanirodhe ñāṇaṃ knowledge of the cessation of suffering,
dukkhanirodhagāminiyā knowledge of the way leading to the
paṭipadāya ñāṇaṃ cessation of suffering:
ayaṃ vuccati bhikkhave sammādiṭṭhi. this, bhikkhus, is called right view.

Katamo ca bhikkhave sammāsaṅkappo? And what, bhikkhus, is right intention?
Nekkhammasaṅkappo Intention of renunciation,
abyāpādasaṅkappo intention of non-ill will,
avihiṃsāsaṅkappo intention of harmlessness:
ayaṃ vuccati bhikkhave sammāsaṅkappo. this, bhikkhus, is called right intention.

Katamā ca bhikkhave sammāvācā? And what, bhikkhus, is right speech?
Musāvādā veramaṇī Abstinence from false speech,
pisuṇāya vācāya veramaṇī abstinence from divisive sppech,
pharusāya vācāya veramaṇī abstinence from harsh speech,
samphappalāpā veramaṇī abstinence from idle chatter:
ayaṃ vuccati bhikkhave sammāvācā. this, bhikkhus, is called right speech.

Katamo ca bhikkhave sammākammanto? And what, bhikkhus, is right action?
Pāṇātipātā veramaṇī Abstinence from the destruction of life,
adinnādānā veramaṇī abstinence from taking what is not given,
kāmesu micchācārā veramaṇī abstinence from sexual misconduct:
ayaṃ vuccati bhikkhave sammākammanto. this, bhikkhus, is called right action.

Katamo ca bhikkhave sammāājīvo? And what, bhikkhus, is right livelihood?
Idha bhikkhave ariyasāvako Here, bhikkhus, a noble disciple, having
micchāājīvaṃ pahāya abandoned a wrong mode of livelihood,
sammāājīvena jīvikaṃ kappeti earns his living by a right livelihood:
ayaṃ vuccati bhikkhave sammāājīvo. this, bhikkhus, is called right livelihood.

Katamo ca bhikkhave sammāvāyāmo? And what, bhikkhus, is right effort?
Idha bhikkhave bhikkhu Here, bhikkhus, a bhikkhu,
anuppannānaṃ pāpakānaṃ for the nonarising of unarisen evil
akusalānaṃ dhammānaṃ anuppādāya unwholesome states;
chandaṃ janeti vāyamati viriyaṃ ārabhati he generates desire, makes an effort, arouses
cittaṃ paggaṇhāti padahati energy, applies his mind, and strives.

uppannānaṃ pāpakānaṃ For the abandoning of arisen evil
akusalānaṃ dhammānaṃ pahānāya unwholesome states;
chandaṃ janeti vāyamati viriyaṃ ārabhati he generates desire, makes an effort, arouses
cittaṃ paggaṇhāti padahati energy, applies his mind, and strives.

anuppannānaṃ kusalānaṃ For the arising of unarisen wholesome
dhammānaṃ uppādāya states;
chandaṃ janeti vāyamati viriyaṃ ārabhati he generates desire, makes an effort, arouses
cittaṃ paggaṇhāti padahati energy, applies his mind, and strives.

32 Mahāsatipaṭṭhãnasuttaṃ

uppannānaṃ kusalānaṃ dhammānaṃ For the maintenance of arisen wholesome
ṭhitiyā asammosāya bhiyyobhāvāya states, for their nondecay, increase,
vepullāya bhāvanāya pāripūriyā expansion, and fulfilment by development;
chandaṃ janeti vāyamati viriyaṃ ārabhati he generates desire, makes an effort, arouses
cittaṃ paggaṇhāti padahati. energy, applies his mind, and strives.
ayaṃ vuccati bhikkhave sammāvāyāmo. This, bhikkhus, is called right effort.

Katamā ca bhikkhave sammāsati? And what, bhikkhus, is right mindfulness?
Idha bhikkhave bhikkhu Here, bhikkhus, a bhikkhu
kāye kāyānupassī viharati dwells contemplating the body in the body,
ātāpī sampajāno satimā ardent, clearly comprehending, and mindful,
vineyya loke having subdued
abhijjhādomanassaṃ longing and dejection in regard to the world.
vedanāsu vedanānupassī viharati He dwells contemplating feelings in feelings,
ātāpī sampajāno satimā ardent, clearly comprehending, and mindful,
vineyya loke having subdued
abhijjhādomanassaṃ, longing and dejection in regard to the world.
citte cittānupassī viharati He dwells contemplating mind in mind,
ātāpī sampajāno satimā ardent, clearly comprehending, and mindful,
vineyya loke having subdued
abhijjhādomanassaṃ, longing and dejection in regard to the world.
dhammesu dhammānupassī viharati He dwells contemplating phenomena in
ātāpī sampajāno satimā phenomena, ardent, clearly comprehending,
vineyya loke and mindful, having subdued
abhijjhādomanassaṃ. longing and dejection in regard to the world.
Ayaṃ vuccati bhikkhave sammāsati. This, bhikkhus, is called right mindfulness.

Katamo ca bhikkhave sammāsamādhi? And what, bhikkhus, is right concentration?
Idha bhikkhave bhikkhu Here, bhikkhus,
vivicceva kāmehi secluded from sensual pleasures,
vivicca akusalehi dhammehi secluded from unwholesome states,
savitakkaṃ savicāraṃ accompanied by thought and examination,
vivekajaṃ pītisukhaṃ with rapture and happiness born of seclusion,
paṭhamaṃ jhānaṃ upasampajja viharati. a bhikkhu enters and dwells in the first jhāna.

vitakkavicārānaṃ vūpasamā With the subsiding of thought and
ajjhattaṃ sampasādanaṃ examination, with internal confidence
cetaso ekodibhāvaṃ and unification of mind, being
avitakkaṃ avicāraṃ without thought and examination, having the
samādhijaṃ pītisukhaṃ rapture and happiness born of concentration,
dutiyaṃ jhānaṃ upasampajja viharati. he enters and dwells in the second jhāna.

pītiyā ca virāgā With the fading away as well of rapture,
upekkhako ca viharati he dwells equanimous and,
sato ca sampajāno, mindful and clearly comprehending,

Mahāsatipaṭṭhãnasuttaṃ 33

sukhañca kāyena paṭisaṃvedeti, he experiences happiness with the body;
yaṃ taṃ ariyā ācikkhanti — that which the noble ones declare:
‘upekkhako satimā 'He is equanimous, mindful,
sukhavihārī’’ti, one who dwells happily',
tatiyaṃ jhānaṃ upasampajja viharati. he enters and dwells in the third jhāna.

sukhassa ca pahānā With the abandoning of pleasure,
dukkhassa ca pahānā with the abandoning of pain,
pubbe va somanassadomanassānaṃ with the previous passing away of joy and
atthaṅgamā displeasure, which is
adukkhamasukhaṃ neither painful nor pleasant and includes the
upekkhāsatipārisuddhiṃ purification of mindfulness by equanimity,
catutthaṃ jhānaṃ upasampajja viharati. he enters and dwells in the fourth jhāna.
ayaṃ vuccati bhikkhave sammāsamādhi. The is called right concentration.

Idaṃ vuccati bhikkhave This, bhikkhus, is called the
dukkhanirodhagāminī paṭipadā noble truth of the way leading to the
ariyasaccaṃ. cessation of suffering.

Iti ajjhattaṃ vā dhammesu In this way he dwells contemplating
dhammānupassī viharati phenomena in phenomena internally,
bahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena externally,
ajjhattabahiddhā vā dhammesu or he dwells contemplating phenomena
dhammānupassī viharati in phenomena both internally and externally.
samudayadhammānupassī vā Or else he dwells contemplating
dhammesu viharati in phenomena its nature of arising,
vayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati its nature of vanishing,
samudayavayadhammānupassī vā or he dwells contemplating in phenomena
dhammesu viharati. its nature of both arising and vanishing.
Atthi dhammāti vā panassa Or else mindfulness that ‘there are
sati paccupaṭṭhitā hoti phenomena’ is simply established in him
yāvadeva ñāṇamattāya to the extent necessary for bare knowledge
paṭissatimattāya. and repeated mindfulness.
Anissito ca viharati And he dwells independent,
na ca kiñci loke upādiyati. not clinging to anything in the world.
Evampi kho bhikkhave bhikkhu That is how, bhikkhus, a bhikkhu dwells
dhammesu dhammānupassī viharati contemplating phenomena in phenomena
catūsu ariyasaccesu. in terms of the Four Noble Truths.

34 Mahāsatipaṭṭhãnasuttaṃ

Ānisaṃsakathā The Benefits of the Establishment of Mindfulness.

Yo hi koci bhikkhave Bhikkhus, if anyone should develop
ime cattāro satipaṭṭhāne these four establishments of mindfulness
evaṃ bhāveyya satta vassāni in such a way for seven years,
tassa dvinnaṃ phalānaṃ one of two fruits
aññataraṃ phalaṃ pāṭikaṅkhaṃ could be expected for him:
diṭṭhe va dhamme aññā either final knowledge here and now, or if
sati vā upādisese anāgāmitā. there is a trace of clinging left, nonreturning.

Tiṭṭhantu bhikkhave satta vassāni, Let alone seven years, bhikkhus.
yo hi koci bhikkhave If anyone should develop
ime cattāro satipaṭṭhāne these four establishments of mindfulness
evaṃ bhāveyya cha vassāni... pañca vassāni in such a way for six years... five years
... cattāri vassāni... tīṇi vassāni... ... four years... three years...
dve vassāni... ekaṃ vassaṃ, two years... one year,

Tiṭṭhatu bhikkhave ekaṃ vassaṃ, Let alone one year, bhikkhus.
yo hi koci bhikkhave If anyone should develop
ime cattāro satipaṭṭhāne these four establishments of mindfulness
evaṃ bhāveyya satta māsāni in such a way for seven months,
tassa dvinnaṃ phalānaṃ one of two fruits
aññataraṃ phalaṃ pāṭikaṅkhaṃ could be expected for him:
diṭṭhe va dhamme aññā either final knowledge here and now, or if
sati vā upādisese anāgāmitā. there is a trace of clinging left, nonreturning.

Tiṭṭhantu bhikkhave satta māsāni, Let alone seven months, bhikkhus.
yo hi koci bhikkhave If anyone should develop
ime cattāro satipaṭṭhāne these four establishments of mindfulness
evaṃ bhāveyya cha māsāni... pañca in such a way for six months … five months
māsāni ... cattāri māsāni... tīṇi māsāni.. … four months … three months …
dve māsāni... ekaṃ māsaṃ... addhamāsaṃ, two months … one month ... half a month,

Tiṭṭhatu bhikkhave addhamāso, Let alone half a month, bhikkhus.
yo hi koci bhikkhave If anyone should develop
ime cattāro satipaṭṭhāne these four establishments of mindfulness
evaṃ bhāveyya sattāhaṃ in such a way for seven days,
tassa dvinnaṃ phalānaṃ one of two fruits
aññataraṃ phalaṃ pāṭikaṅkhaṃ could be expected for him:
diṭṭhe va dhamme aññā either final knowledge here and now, or if
sati vā upādisese anāgāmitā. there is a trace of clinging left, nonreturning.

Mahāsatipaṭṭhãnasuttaṃ 35

Nigamanakathā Conclusion

Ekāyano ayaṃ bhikkhave maggo 'Bhikkhus, this is the direct path
sattānaṃ visuddhiyā for the purification of beings, for
sokaparidevānaṃ samatikkamāya the surmounting of sorrow and lamentation,
dukkhadomanassānaṃ atthaṅgamāya for the passing away of pain and dejection,
ñāyassa adhigamāya for the attainment of the true way,
nibbānassa sacchikiriyāya for the realisation of Nibbāna, namely,
yadidaṃ cattāro satipaṭṭhānāti. the four establishments of mindfulness.'
Iti yantaṃ vuttaṃ idametaṃ paṭicca vuttanti. It was with reference to this that it was said.

Idamavoca bhagavā. This is what the Blessed One said.
Attamanā te bhikkhū The bhikkhus were satisfied and
bhagavato bhāsitaṃ abhinandunti. delighted in the Blessed One's words.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ.
The Great Discourse of the Establishments of Mindfulness is finished.

Sources of English translations:
1. Bodhi, Bhikkhu. In the Buddha’s Words: An Anthology of Discourses from
the Pāli Canon. Boston: Wisdom Publications, 2005: p.281-290.
2. Bodhi, Bhikkhu. The Connected Discourses of the Buddha. Boston: Wisdom
Publications, 2000: p. 1528-1529; p.897-900.
3. Bodhi, Bhikkhu. The Middle Length Discourses of the Buddha. Boston: Wisdom
Publications, 1995: p.1097-1101.
4. nandajoti Bhikkhu. Ancient Buddhist Texts website http://www. ancient-buddhist-texts.
net/Texts-and-Translations/Satipatthana/index.htm.

อปิลาปนลกขฺ ณา จ สติ สติ มกี ารไม่เลอะเลือน ไม่เล่อื นลอย และ
อุปคคฺ ณฺหนลกฺขณา จ มกี ารเขา้ ไปกา� กบั จติ ไวช้ ดั กบั อารมณ*์ เปน็ ลกั ษณะ
อสมโฺ มสนรสา มกี ารไมห่ ลงลมื เปน็ กิจ
อารกฺขปจฺจุปฏฺานา มกี ารอารกั ขา (จิตใหเ้ ปน็ กุศล) หรือ
วิสยาภมิ ุขภาวปจฺจปุ ฏฺานา วา มีการมุ่งหน้าต่ออารมณ์* เปน็ ผล
ถริ สญฺญาปทฏฺ านา มสี ญั ญาท่ีมนั่ คง หรือ
กายาทิสตปิ ฏฺ านปทฏฺ านา วา มสี ติปัฏฐานมีกายเปน็ ตน้ เป็นเหตุใกล้

* อารมณท์ ่ีทา� ใหจ้ ิตเป็นกุศลเท่าน้นั

“The mindfulness which on that occasion is recollecting,
calling back to mind; the mindfulness which is remembering,
bearing in mind the opposite of superficiality and of
obliviousness; mindfulness as faculty; mindfulness as power,
right mindfulness”

Dhammasangani