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- Majjhima Nikaya 10
- Satipatthana Sutta
- Frames of Reference
- For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying in the Kuru
country. Now there is a town of the Kurus called Kammasadhamma.
There the Blessed One addressed the monks, "Monks."
"Venerable sir," the monks replied.
The Blessed One said this: "This is the direct path for the purification of
beings, for the overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the realization of
Unbinding -- in other words, the four frames of reference. Which four?
"There is the case where a monk remains focused on the body in & of itself --
ardent, alert, & mindful -- putting aside greed & distress with reference to the
world. He remains focused on feelings...mind...mental qualities in & of themselves --
ardent, alert, & mindful -- putting aside greed & distress with reference to the
world.
(A. Body)
"And how does a monk remain focused on the body in & of itself?
[1] "There is the case where a monk -- having gone to the wilderness, to
the shade of a tree, or to an empty building -- sits down folding his legs crosswise,
holding his body erect and setting mindfulness to the fore [lit: the front of the chest].
Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns that he is breathing in long; or breathing out
long, he discerns that he is breathing out long. Or breathing in short, he discerns that
he is breathing in short; or breathing out short, he discerns that he is breathing out
short. He trains himself to breathe in sensitive to the entire body and to breathe out
sensitive to the entire body. He trains himself to breathe in calming bodily fabrication
and to breathe out calming bodily fabrication. Just as a skilled
turner or his apprentice, when making a long turn, discerns that he is making a long turn,
or when making a short turn discerns that he is making a short turn; in the same way the
monk, when breathing in long, discerns that he is breathing in long; or breathing out
short, he discerns that he is breathing out short...He trains himself to breathe in
calming bodily fabrication, and to breathe out calming bodily fabrication.
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the body
in & of itself. Or he remains focused on the phenomenon of origination with regard to
the body, on the phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his mindfulness that 'There
is a body' is maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the body in & of itself.
[2] "Furthermore, when walking, the monk discerns that he is walking. When
standing, he discerns that he is standing. When sitting, he discerns that he is sitting.
When lying down, he discerns that he is lying down. Or however his body is disposed, that
is how he discerns it.
"In this way he remains focused internally on the body in & of itself, or
focused externally...unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.
[3] "Furthermore, when going forward & returning, he makes himself
fully alert; when looking toward & looking away...when bending & extending his
limbs...when carrying his outer cloak, his upper robe & his bowl...when eating,
drinking, chewing, & savoring...when urinating & defecating...when walking,
standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes
himself fully alert.
"In this way he remains focused internally on the body in & of itself, or
focused externally...unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.
[4] "Furthermore...just as if a sack with openings at
both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans,
sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to
reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These
are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this
very body from the soles of the feet on up, from the crown of the head on down, surrounded
by skin and full of various kinds of unclean things: 'In this body there are head hairs,
body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm,
pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'
"In this way he remains focused internally on the body in & of itself, or
focused externally...unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.
[5] "Furthermore...just as a skilled butcher or his
apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the
monk contemplates this very body -- however it stands, however it is disposed -- in terms
of properties: 'In this body there is the earth property, the liquid property, the fire
property, & the wind property.'
"In this way he remains focused internally on the body in & of itself, or
focused externally...unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.
[6] "Furthermore, as if he were to see a corpse cast away in a charnel
ground -- one day, two days, three days dead -- bloated, livid, & festering, he
applies it to this very body, 'This body, too: Such is its nature, such is its future,
such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground, picked at
by crows, vultures, & hawks, by dogs, hyenas, & various other creatures...a
skeleton smeared with flesh & blood, connected with tendons...a fleshless skeleton
smeared with blood, connected with tendons...a skeleton without flesh or blood, connected
with tendons...bones detached from their tendons, scattered in all directions -- here a
hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there
a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here
a jaw bone, there a tooth, here a skull...the bones whitened, somewhat like the color of
shells...piled up, more than a year old...decomposed into a powder: He applies it to this
very body, 'This body, too: Such is its nature, such is its future, such its unavoidable
fate.'
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the body
in & of itself. Or he remains focused on the phenomenon of origination with regard to
the body, on the phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his mindfulness that 'There
is a body' is maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the body in & of itself.
(B. Feelings)
"And how does a monk remain focused on feelings in & of themselves? There is
the case where a monk, when feeling a painful feeling, discerns that he is feeling a
painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a
pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he
is feeling a neither-painful-nor-pleasant feeling.
"When feeling a painful feeling of the flesh, he discerns that he is feeling a
painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns
that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of
the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a
pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not
of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he
discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When
feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is
feeling a neither-painful-nor-pleasant feeling not of the flesh.
"In this way he remains focused internally on feelings in & of themselves, or
externally on feelings in & of themselves, or both internally & externally on
feelings in & of themselves. Or he remains focused on the phenomenon of origination
with regard to feelings, on the phenomenon of passing away with regard to feelings, or on
the phenomenon of origination & passing away with regard to feelings. Or his
mindfulness that 'There are feelings' is maintained to the extent of knowledge &
remembrance. And he remains independent, unsustained by (not clinging to) anything in the
world. This is how a monk remains focused on feelings in & of themselves.
(C. Mind)
"And how does a monk remain focused on the mind in & of itself? There is the
case where a monk, when the mind has passion, discerns that the mind has passion. When the
mind is without passion, he discerns that the mind is without passion. When the mind has
aversion, he discerns that the mind has aversion. When the mind is without aversion, he
discerns that the mind is without aversion. When the mind has delusion, he discerns that
the mind has delusion. When the mind is without delusion, he discerns that the mind is
without delusion.
"When the mind is restricted, he discerns that the mind is restricted. When the
mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he
discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the
mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed.
When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is
concentrated, he discerns that the mind is concentrated. When the mind is not
concentrated, he discerns that the mind is not concentrated. When the mind is released, he
discerns that the mind is released. When the mind is not released, he discerns that the
mind is not released.
"In this way he remains focused internally on the mind in & of itself, or
externally on the mind in & of itself, or both internally & externally on the mind
in & of itself. Or he remains focused on the phenomenon of origination with regard to
the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon
of origination & passing away with regard to the mind. Or his mindfulness that 'There
is a mind' is maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the mind in & of itself.
(D. Mental Qualities)
"And how does a monk remain focused on mental qualities in & of themselves?
[1] "There is the case where a monk remains focused on mental qualities in
& of themselves with reference to the five hindrances. And how does a monk
remain focused on mental qualities in & of themselves with reference to the five
hindrances? There is the case where, there being sensual desire present within, a monk
discerns that 'There is sensual desire present within me.' Or, there being no sensual
desire present within, he discerns that 'There is no sensual desire present within me.' He
discerns how there is the arising of unarisen sensual desire. And he discerns how there is
the abandoning of sensual desire once it has arisen. And he discerns how there is no
further appearance in the future of sensual desire that has been abandoned. (The same
formula is repeated for the remaining hindrances: ill will, sloth & drowsiness,
restlessness & anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both internally
& externally on mental qualities in & of themselves. Or he remains focused on the
phenomenon of origination with regard to mental qualities, on the phenomenon of passing
away with regard to mental qualities, or on the phenomenon of origination & passing
away with regard to mental qualities. Or his mindfulness that 'There are mental qualities'
is maintained to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk remains focused
on mental qualities in & of themselves with reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the five aggregates for clinging/sustenance. And how
does he remain focused on mental qualities in & of themselves with reference to the
five aggregates for clinging/sustenance? There is the case where a monk [discerns]: 'Such
is form, such its origination, such its disappearance. Such is feeling... Such is
perception...Such are fabrications...Such is consciousness, such its origination, such its
disappearance.'
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally...unsustained by anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with reference to the five
aggregates for clinging/sustenance.
[3] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the sixfold internal & external sense media. And
how does he remain focused on mental qualities in & of themselves with reference to
the sixfold internal & external sense media? There is the case where he discerns the
eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns
how there is the arising of an unarisen fetter. And he discerns how there is the
abandoning of a fetter once it has arisen. And he discerns how there is no further
appearance in the future of a fetter that has been abandoned. (The same formula is
repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally...unsustained by anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with reference to the
sixfold internal & external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the seven factors of awakening. And how does he remain
focused on mental qualities in & of themselves with reference to the seven factors of
awakening? There is the case where, there being mindfulness as a factor of awakening
present within, he discerns that 'Mindfulness as a factor of awakening is present within
me.' Or, there being no mindfulness as a factor of awakening present within, he discerns
that 'Mindfulness as a factor of awakening is not present within me.' He discerns how
there is the arising of unarisen mindfulness as a factor of awakening. And he discerns how
there is the culmination of the development of mindfulness as a factor of awakening once
it has arisen. (The same formula is repeated for the remaining factors of awakening:
analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally...unsustained by (not clinging to) anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with reference to
the seven factors of awakening.
[5] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the four noble truths. And how does he remain focused
on mental qualities in & of themselves with reference to the four noble truths? There
is the case where he discerns, as it is actually present, that 'This is stress...This is
the origination of stress...This is the cessation of stress...This is the way leading to
the cessation of stress.' [1]
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both internally
& externally on mental qualities in & of themselves. Or he remains focused on the
phenomenon of origination with regard to mental qualities, on the phenomenon of passing
away with regard to mental qualities, or on the phenomenon of origination & passing
away with regard to mental qualities. Or his mindfulness that 'There are mental qualities'
is maintained to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk remains focused
on mental qualities in & of themselves with reference to the four noble truths...
(E. Conclusion)
"Now, if anyone would develop these four frames of reference in this way for seven
years, one of two fruits can be expected for him: either gnosis right here & now, or
-- if there be any remnant of clinging-sustenance -- non-return.
"Let alone seven years. If anyone would develop these four frames of reference in
this way for six years...five...four...three...two years...one year...seven months...six
months...five...four...three...two months...one month...half a month, one of two fruits
can be expected for him: either gnosis right here & now, or -- if there be any remnant
of clinging-sustenance -- non-return.
"Let alone half a month. If anyone would develop these four frames of reference in
this way for seven days, one of two fruits can be expected for him: either gnosis right
here & now, or -- if there be any remnant of clinging-sustenance -- non-return.
"'This is the direct path for the purification of beings, for the overcoming of
sorrow & lamentation, for the disappearance of pain & distress, for the attainment
of the right method, & for the realization of Unbinding -- in other words, the four
frames of reference.' Thus was it said, and in reference to this was it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's
words.
Note
1. For an elaboration on the four noble truths see DN 22. [Go back]