Satipaṭṭhāna Sutta
The Foundations of Mindfulness (Majjhima Nikāya / Dīgha style parallel)
Opening
Thus have I heard.
At one time the Blessed One was dwelling among the Kurus, in the town of Kammāsadhamma. There the Blessed One addressed the bhikkhus:
“Bhikkhus!”
‘Venerable Sir,’ they replied.
The Blessed One said:
The One Way (Ekāyana-magga)
“Bhikkhus, this is the one way (ekāyana-magga) for the purification of beings, for the passing beyond sorrow and lamentation, for the disappearance of dukkha and domanassa, for attaining the right path, for realizing Nibbāna.
That is: the four satipaṭṭhānas.
What are the four?
A bhikkhu contemplates:
- kāyānupassanā — the body in the body
- vedanānupassanā — feeling in feeling
- cittānupassanā — mind in mind
- dhammānupassanā — dhammas in dhammas
— ardent, clearly comprehending, mindful, having removed covetousness and grief for the world.”
I. Kāyānupassanā — Contemplation of the Body
Ānāpāna-section — Mindfulness of Breathing
“And how does a bhikkhu contemplate the body in the body?
Here, bhikkhus, a bhikkhu goes to the forest, to the root of a tree, or to an empty hut; he sits down, folds his legs, sets his body erect, establishes mindfulness before him.
Mindful, he breathes in. Mindful, he breathes out.
Breathing in long, he knows: ‘I breathe in long.’ Breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short.’ Breathing out short, he knows: ‘I breathe out short.’
He trains thus: ‘Experiencing the whole body of breath, I shall breathe in.’ ‘Experiencing the whole body of breath, I shall breathe out.’ ‘Calming the bodily formation (kāya-saṅkhāra), I shall breathe in.’ ‘Calming the bodily formation, I shall breathe out.’
Just as a skilled turner, or his apprentice, while making a long turn knows ‘a long turn’, and while making a short turn knows ‘a short turn’, so too the bhikkhu knows breathing long and short, experiencing the whole body of breath, calming the bodily formation.
Internal / External / Arising & Passing
He contemplates the body in the body internally; externally; both internally and externally.
He contemplates the arising of the body as a dhamma; the passing away of the body as a dhamma; both its arising and passing away.
Mindfulness that ‘the body exists’ is established simply for knowledge and recollection. He dwells independent, not clinging to anything in the world.
Thus a bhikkhu contemplates the body in the body.”
2. Postures (Iriyāpatha-pabba)
“Again, bhikkhus, a bhikkhu knows:
When walking: ‘I am walking.’ When standing: ‘I am standing.’ When sitting: ‘I am sitting.’ When lying down: ‘I am lying down.’
Or however his body is disposed, he knows it as it is.
Thus he contemplates the body in the body internally, externally, both; the arising, the passing away, both arising and passing away. Mindfulness that the body exists is established for knowledge and recollection. He dwells independent, not clinging to anything in the world.”
3. Clear Comprehension (Sampajañña-pabba)
“Again, bhikkhus, a bhikkhu is clearly comprehending (sampajāna) when going forward or returning, when looking ahead or looking around, when bending or stretching, when wearing the robe and carrying bowl and cloak, when eating, drinking, chewing, tasting, when defecating or urinating, when walking, standing, sitting, falling asleep, waking, speaking or remaining silent.
Thus he contemplates the body in the body, internally, externally, both; arising, passing away, both. Mindfulness is established; he dwells independent, not clinging to anything.”
4. Body Constituents (Paṭikūla-manasikāra-pabba)
“Again, bhikkhus, a bhikkhu contemplates this very body from the soles up, from the hair-tip down, enclosed in skin, full of various impure things:
hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, undigested food, digested food, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, joint-fluid, urine.
Just as two open-mouthed sacks filled with grains— wheat, husked rice, beans, sesame— would be seen clearly as they are, so too the bhikkhu inspects this body as full of such things.”
He contemplates body in body internally, externally, both; arising, passing away, both. Mindfulness is established for knowledge and recollection. He dwells independent, not clinging to anything.”
5. Elements (Dhātu-manasikāra-pabba)
“Again, bhikkhus, a bhikkhu contemplates this body according to the elements (dhātu):
‘In this body there is paṭhavī-dhātu (earth-element), āpo-dhātu (water-element), tejo-dhātu (fire-element), vāyo-dhātu (wind-element).’
Just as a skilled butcher or his apprentice cuts up a cow at a crossroads, so he analyses the body by elements.”
He contemplates body in body internally, externally, both; arising, passing away, both; mindful, unattached, independent.”
6. Cemetery Contemplations (Nava-sīvathika)
(Nine Charnel-Ground Contemplations)
“Again, bhikkhus, a bhikkhu sees a corpse cast aside in the charnel ground— one day dead, two days, three days; bloated, bluish, oozing. He reflects: ‘This body too is of such a nature; it will become like that; it is not exempt from that.’
He sees a corpse being eaten by crows, hawks, vultures, dogs, jackals, worms— and reflects likewise.
He sees a skeleton with flesh and blood, bound with sinews… a skeleton without flesh, smeared with blood… a skeleton without sinews, scattered in pieces— bones of hand here, foot there, shin, thigh, ribs, backbone, skull…
He sees bones bleached white like shells… scattered… rotted for a year… crumbled to dust.
He reflects: ‘This body too is of such a nature— it will be thus; not exempt from this.’
He contemplates body in body internally, externally, both; arising, passing away, both; mindful, unattached, independent.”
II. Vedanānupassanā — Contemplation of Feeling (Vedanā in Vedanā)
“Bhikkhus, and how does a bhikkhu contemplate feeling in feeling?
Here, a bhikkhu— when experiencing sukha-vedanā (pleasant feeling), knows: ‘I experience pleasant feeling.’ When experiencing dukkha-vedanā (painful feeling), he knows: ‘I experience painful feeling.’ When experiencing adukkham-asukha-vedanā (neither-pain-nor-pleasure), he knows: ‘I experience neither-pain-nor-pleasure.’
When experiencing worldly pleasant feeling (āmisa-sukha), he knows it. When experiencing unworldly pleasant feeling (nirāmisa-sukha), he knows it.
When experiencing worldly painful feeling, he knows it. When experiencing unworldly painful feeling, he knows it.
When experiencing worldly neutral feeling, he knows it. When experiencing unworldly neutral feeling, he knows it.”
Internal / External / Both
“Thus he contemplates feeling in feeling:
- internally,
- externally,
- both internally and externally;
he contemplates the arising of feeling, the passing away of feeling, both arising and passing away.
Mindfulness that ‘feeling exists’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, a bhikkhu contemplates feeling in feeling.”
III. Cittānupassanā — Contemplation of Mind (Citta in Citta)
“Bhikkhus, and how does a bhikkhu contemplate mind in mind?
Here, a bhikkhu knows the mind as it is:
When the mind is with rāga, he knows: ‘The mind is with rāga.’ When the mind is without rāga, he knows: ‘The mind is without rāga.’
When the mind is with dosa, he knows: ‘The mind is with dosa.’ When the mind is without dosa, he knows it.
When the mind is with moha, he knows it. When the mind is without moha, he knows it.
When the mind is contracted, he knows it. When the mind is distracted, he knows it.
When the mind is exalted (mahaggata), he knows it. When the mind is not exalted, he knows it.
When the mind is surpassed by something higher, he knows it. When the mind is not surpassed, he knows it.
When the mind is concentrated (samāhita), he knows: ‘The mind is concentrated.’ When the mind is not concentrated, he knows it.
When the mind is liberated, he knows: ‘The mind is liberated.’ When the mind is not liberated, he knows it.”
Internal / External / Both
“Thus he contemplates mind in mind:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of the mind; the passing away of the mind; both arising and passing away.
Mindfulness that ‘mind exists’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates mind in mind.”
IV. Dhammānupassanā — Contemplation of Dhammas
1. Nīvaraṇa-pabba — The Five Hindrances
“Bhikkhus, how does a bhikkhu contemplate dhammas in dhammas, namely the five nīvaraṇa?
Here, when kāmacchanda exists internally, he knows: ‘Kāmacchanda exists in me.’ When kāmacchanda does not exist, he knows: ‘Kāmacchanda does not exist in me.’
He knows how unarisen kāmacchanda arises; he knows how arisen kāmacchanda is abandoned; he knows how abandoned kāmacchanda does not arise again.
Likewise:
When byāpāda exists in him, he knows it. When it does not exist, he knows it. He knows its arising, its abandoning, and the non-arising of what has been abandoned.
When thīna–middha exists in him, he knows it… He knows its arising, its abandoning, and the non-arising thereafter.
When uddhacca–kukkucca exists in him, he knows it… He knows its arising, its abandoning, and the non-arising thereafter.
When vicikicchā exists in him, he knows it… He knows its arising, its abandoning, and the non-arising thereafter.
Thus he contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates dhammas in dhammas, namely the five nīvaraṇa.”
2. Upādānakkhandha-pabba — The Five Aggregates of Clinging
“Bhikkhus, how does a bhikkhu contemplate dhammas in dhammas, namely the five upādānakkhandha?
Here, a bhikkhu understands:
‘Such is rūpa; such is the arising of rūpa; such is the passing away of rūpa.
Such is vedanā; such is the arising of vedanā; such is the passing away of vedanā.
Such is saññā; such is the arising of saññā; such is the passing away of saññā.
Such are the saṅkhārā; such is the arising of saṅkhārā; such is the passing away of saṅkhārā.
Such is viññāṇa; such is the arising of viññāṇa; such is the passing away of viññāṇa.’”
Internal / External / Both
“Thus he contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates dhammas in dhammas, namely the five upādānakkhandha.”
3. Āyatanapabba — The Six Internal and External Bases
“Bhikkhus, how does a bhikkhu contemplate dhammas in dhammas, namely the six internal and external āyatana?
Here, a bhikkhu understands the eye; he understands forms; and he understands the fetters (saṃyojana) that arise dependent on the eye and forms.
He understands: how an unarisen saṃyojana arises; how an arisen saṃyojana is abandoned; and how an abandoned saṃyojana does not arise again.
Likewise:
He understands the ear; he understands sounds; and the saṃyojana that arises dependent on ear and sounds.
He understands the nose and odors… the tongue and flavors… the body and tangible objects (phoṭṭhabba)…
He understands the mind and mind-objects (dhammā), and the fetters that arise dependent on mind and dhammā.
He knows how the fetter arises, how it is abandoned, and how it does not arise again.”
Internal / External / Both
“Thus he contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates dhammas in dhammas, namely the six internal and external āyatana.”
4. Bojjhaṅga-pabba — The Seven Bojjhaṅga
“Bhikkhus, how does a bhikkhu contemplate dhammas in dhammas, namely the seven bojjhaṅga?
Here, when the sati-sambojjhaṅga is present internally, he knows: ‘Sati-sambojjhaṅga is present in me.’ When it is absent, he knows it is absent.
He knows how the unarisen sati-sambojjhaṅga arises; and how the arisen sati-sambojjhaṅga is fully developed.
Likewise:
When the dhammavicaya-sambojjhaṅga is present, he knows it… He knows its arising and its fulfillment.
When the viriya-sambojjhaṅga is present, he knows it… He knows its arising and its fulfillment.
When the pīti-sambojjhaṅga is present, he knows it… He knows its arising and its fulfillment.
When the passaddhi-sambojjhaṅga is present, he knows it… He knows its arising and its fulfillment.
When the samādhi-sambojjhaṅga is present, he knows it… He knows its arising and its fulfillment.
When the upekkhā-sambojjhaṅga is present, he knows: ‘Upekkhā-sambojjhaṅga is present in me.’ When absent, he knows it is absent. He knows its arising and its fulfillment.”
Internal / External / Both
“Thus he contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates dhammas in dhammas, namely the seven bojjhaṅga.”
5. Sacca-pabba — The Four Noble Truths (Cattāri Ariyasaccāni)
“Bhikkhus, how does a bhikkhu contemplate dhammas in dhammas, namely the Four Noble Truths?
Here, a bhikkhu knows as it truly is:
‘This is dukkha. This is the arising of dukkha (dukkha-samudaya). This is the cessation of dukkha (dukkha-nirodha). This is the path leading to the cessation of dukkha (dukkha-nirodha-gāminī paṭipadā).’”
Definition of Dukkha
“And what, bhikkhus, is dukkha?
Birth (jāti) is dukkha. Aging (jarā) is dukkha. Death (maraṇa) is dukkha. Soka, parideva, dukkha, domanassa, upāyāsa are dukkha. Union with the disliked is dukkha. Separation from the liked is dukkha. Not getting what one desires is dukkha. In brief, the five upādānakkhandha are dukkha.”
(หมายเหตุ: แปลตรงตามโครงบาลี ไม่ขยายความเพิ่ม)
The Arising of Dukkha (Dukkha-samudaya)
“And what, bhikkhus, is the noble truth of the arising of dukkha?
It is this taṇhā that leads to fresh becoming, accompanied by delight-and-lust (nandirāga), seeking delight here and there:
- kāma-taṇhā (craving for sensuality),
- bhava-taṇhā (craving for becoming),
- vibhava-taṇhā (craving for non-becoming).”
The Cessation of Dukkha (Dukkha-nirodha)
“And what, bhikkhus, is the noble truth of the cessation of dukkha?
It is the fading away and cessation of that taṇhā: its abandoning, relinquishment, release, and non-attachment.”
The Path (Dukkha-nirodha-gāminī Paṭipadā)
“And what, bhikkhus, is the noble truth of the path leading to the cessation of dukkha?
It is the Ariya-aṭṭhaṅgika-magga, the Noble Eightfold Path:
- sammā-diṭṭhi (right view)
- sammā-saṅkappa (right intention)
- sammā-vācā (right speech)
- sammā-kammanta (right action)
- sammā-ājīva (right livelihood)
- sammā-vāyāma (right effort)
- sammā-sati (right mindfulness)
- sammā-samādhi (right concentration).”
Internal / External / Both
“Thus he contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, he contemplates dhammas in dhammas, namely the Four Noble Truths.”
Full Exposition of the Four Noble Truths (from the Sutta’s long section)
I. The Noble Truth of Dukkha (Dukkha-ariyasacca)
“Bhikkhus, what is dukkha?
Birth (jāti) is dukkha. Aging (jarā) is dukkha. Death (maraṇa) is dukkha. Soka, parideva, dukkha, domanassa, upāyāsa are dukkha. Association with the unloved is dukkha. Separation from the loved is dukkha. Not obtaining what one desires is dukkha. In brief, the five upādānakkhandha—rūpa, vedanā, saññā, saṅkhārā, viññāṇa—are dukkha.”
Definition details (translated straight from the sutta)
What is birth (jāti)? “The birth, appearance, manifestation of the khandha, the acquiring of the āyatana.”
What is aging (jarā)? “Greying of hair, wrinkling of skin, decline of vitality, deterioration of faculties.”
What is death (maraṇa)? “The breaking-up of the khandha, the laying down of the body, the cutting off of life-faculty.”
What is sorrow (soka)? “The inner affliction of one struck by some misfortune.”
What is lamentation (parideva)? “Crying out, wailing, the weeping of one afflicted.”
What is bodily pain (dukkha)? “Unpleasant feeling arising from bodily contact.”
What is mental pain (domanassa)? “Unpleasant feeling arising from mind-contact.”
What is upāyāsa? “Inner oppression, distress, affliction when struck by misfortune.”
Union with what is disliked is dukkha. Separation from what is liked is dukkha.
Not obtaining what one desires is dukkha.
In summary: “The five upādānakkhandha are dukkha.”
II. The Noble Truth of the Arising of Dukkha (Samudaya-ariyasacca)
“What is the arising of dukkha?
It is taṇhā that leads to renewed existence, accompanied by nandirāga (delight-and-lust), seeking delight here and there:
- kāma-taṇhā
- bhava-taṇhā
- vibhava-taṇhā.”
“Bhikkhus, where does this taṇhā arise and settle?
Wherever there is something delightful and pleasing in the world.
The eye is delightful and pleasing; thus taṇhā arises there.
Forms are delightful and pleasing… Eye-consciousness… Eye-contact… Feeling born of eye-contact…
Similarly for:
- ear and sounds,
- nose and odors,
- tongue and flavors,
- body and tangible objects,
- mind and mind-objects (dhammā),
- mind-consciousness,
- mind-contact,
- feeling born of mind-contact,
- perception of forms, sounds, smells, tastes, touches, mind-objects,
- intention (sañcetanā) regarding forms, sounds, … mind-objects,
- craving (taṇhā) for forms, sounds, … mind-objects,
- thought (vitakka) regarding them,
- evaluation (vicāra) regarding them—
Wherever these are delightful and pleasing, there taṇhā arises, there it settles.”
III. The Noble Truth of the Cessation of Dukkha (Nirodha-ariyasacca)
“And what is the cessation of dukkha?
It is the fading away, cessation, abandoning, relinquishment, release, and non-attachment toward that same taṇhā.
And where is taṇhā abandoned?
Wherever delight and lust arise:
- at the eye and forms,
- ear and sounds,
- nose and odors,
- tongue and flavors,
- body and tangibles,
- mind and dhammā,
- at consciousness, contact, feeling, perception, intention, taṇhā, vitakka, vicāra.
There taṇhā is abandoned; there it is cut off; there it ceases without remainder.”
IV. The Noble Truth of the Path (Magga-ariyasacca)
“It is the Ariya-aṭṭhaṅgika-magga:
- Sammā-diṭṭhi
- Sammā-saṅkappa
- Sammā-vācā
- Sammā-kammanta
- Sammā-ājīva
- Sammā-vāyāma
- Sammā-sati
- Sammā-samādhi”
Definitions of the Eightfold Path (Ariya-aṭṭhaṅgika-magga)
1. Sammā-diṭṭhi — Right View
“And what, bhikkhus, is sammā-diṭṭhi?
Knowing as it really is:
- ‘This is dukkha.’
- ‘This is dukkha-samudaya.’
- ‘This is dukkha-nirodha.’
- ‘This is the dukkha-nirodha-gāminī paṭipadā.’
This is called sammā-diṭṭhi.”
2. Sammā-saṅkappa — Right Intention
“And what is sammā-saṅkappa?
The intention of:
- nekkhamma-saṅkappa (intent on renunciation),
- abyāpāda-saṅkappa (intent on non-ill-will),
- avihiṃsā-saṅkappa (intent on non-cruelty).
This is called sammā-saṅkappa.”
3. Sammā-vācā — Right Speech
“And what is sammā-vācā?
The abstaining from:
- musāvāda (false speech),
- pisuṇā-vācā (divisive speech),
- pharusā-vācā (harsh speech),
- samphappalāpa (idle chatter).
This is called sammā-vācā.”
4. Sammā-kammanta — Right Action
“And what is sammā-kammanta?
The abstaining from:
- pāṇātipāta (taking life),
- adinnādāna (taking what is not given),
- kāmesu-micchācāra (sexual misconduct).
This is called sammā-kammanta.”
5. Sammā-ājīva — Right Livelihood
“And what is sammā-ājīva?
Here, an Ariya-disciple abandons wrong livelihood and lives by a livelihood that is right.
This is called sammā-ājīva.”
6. Sammā-vāyāma — Right Effort
“And what is sammā-vāyāma?
A bhikkhu arouses desire, energy, and perseverance:
- to prevent unarisen unwholesome dhammas from arising,
- to abandon arisen unwholesome dhammas,
- to arouse unarisen wholesome dhammas,
- to sustain and develop arisen wholesome dhammas.
This is called sammā-vāyāma.”
7. Sammā-sati — Right Mindfulness
“And what is sammā-sati?
Here a bhikkhu:
- contemplates kāya in kāya,
- vedanā in vedanā,
- citta in citta,
- dhamma in dhamma,
with ardency, clear comprehension, and mindfulness, having removed covetousness and distress regarding the world.
This is called sammā-sati.”
8. Sammā-samādhi — Right Concentration
“And what is sammā-samādhi?
Here a bhikkhu enters and abides in the four jhāna:
Paṭhama-jhāna
Secluded from kāma and unwholesome dhammas, with vitakka and vicāra, with pīti and sukha born of seclusion.
Dutiya-jhāna
With the fading of vitakka and vicāra, the mind becomes inwardly unified, with pīti and sukha born of samādhi.
Tatiya-jhāna
With the fading of pīti, one abides in upekkhā, sati, and sampajañña, experiencing sukha with the body, which the Ariyas praise: ‘One who dwells in upekkhā, mindful, is happy.’
Catuttha-jhāna
With the abandoning of sukha and dukkha, and with the disappearance of somanassa and domanassa, one enters the jhāna of pure upekkhā and mindful clarity.
This is called sammā-samādhi.”
Conclusion of Dhammānupassanā
“Thus, bhikkhus, a bhikkhu contemplates dhammas in dhammas:
- internally,
- externally,
- both internally and externally.
He contemplates the arising of dhammas; the passing away of dhammas; both arising and passing away.
Mindfulness that ‘dhammas exist’ is established for knowledge and recollection only. He dwells independent, not clinging to anything in the world.
Thus, bhikkhus, a bhikkhu contemplates dhammas in dhammas.”
The Fruit of Developing the Four Satipaṭṭhāna
“The Seven Years / Seven Months / Seven Days” Passage
“Bhikkhus, whoever develops these four satipaṭṭhāna in this way for seven years, may expect one of two fruits:
- arahatta in this very life, or
- if any residue of upadhi remains, anāgāmī.
Let alone seven years— whoever develops them for six years, five years, four, three, two, one year…
Let alone one year— for seven months, one may expect one of two fruits:
arahatta here and now, or anāgāmī if upadhi remains.
Let alone seven months— for six months, five, four, three, two, one month, half a month…
Let alone half a month— for seven days, one may expect one of two fruits:
arahatta in this very life, or anāgāmī if upadhi remains.”
Closing Declaration (Niggama-vacana)
“Bhikkhus, this is the one-way path (ekāyana-magga) for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of dukkha and domanassa, for the attainment of the right Dhamma, for the realization of Nibbāna:
namely, the four satipaṭṭhāna.”
When the Blessed One had spoken this, the bhikkhus rejoiced and approved his words.
Thus ends the Satipaṭṭhāna Sutta.
Short Pāli Glossary (Satipaṭṭhāna Sutta Edition)
Core Terms: Satipaṭṭhāna
- satipaṭṭhāna — foundations of mindfulness; establishing mindfulness
- sati — mindfulness, recollection
- sampajañña — clear comprehension
- ātāpī — ardent, with energetic effort
I. Kāyānupassanā (Contemplation of Body)
Breathing
- ānāpāna / ānāpānassati — in-&-out breathing; mindfulness of breathing
- kāya-saṅkhāra — bodily formation (breathing)
Postures / Activities
- iriyāpatha — bodily postures (walking, standing, sitting, lying down)
- sampajañña — clear comprehension in daily activities
Body Parts / Impurities
- paṭikkūla-manasikāra — contemplation on the unattractive
- dhātu — elements (earth, water, fire, wind)
Cemetery Contemplations
- sīvathika — charnel-ground
- asubha — the foul / unattractive nature of the body
II. Vedanānupassanā (Contemplation of Feeling)
- vedanā — feeling (experience of pleasure, pain, or neither)
- sukha-vedanā — pleasant feeling
- dukkha-vedanā — painful feeling
- adukkham-asukha-vedanā — neutral feeling
- sāmisa / nirāmisa — with sensuality / without sensuality
III. Cittānupassanā (Contemplation of Mind)
- citta — mind, mental state
- rāga — lust, greed
- dosa — anger, aversion
- moha — delusion
- mahaggata — exalted, expanded mind
- saṅkhitta — contracted mind
- vikkhitta — distracted mind
- samāhita — concentrated
- vimutta — liberated
IV. Dhammānupassanā (Contemplation of Dhammas)
Nīvaraṇa (Hindrances)
- kāmacchanda — sensual desire
- byāpāda — ill will
- thīna–middha — sloth & torpor
- uddhacca–kukkucca — restlessness & remorse
- vicikicchā — doubt
Aggregates
- rūpa — form
- vedanā — feeling
- saññā — perception
- saṅkhārā — fabrications, formations
- viññāṇa — consciousness
- upādānakkhandha — aggregates subject to clinging
Six Sense Bases
- āyatana — sense base
- saṃyojana — fetter
- phassa — contact
- vedanā — feeling
Bojjhaṅga (Factors of Awakening)
- sati-sambojjhaṅga — mindfulness
- dhammavicaya-sambojjhaṅga — investigation of dhammas
- viriya-sambojjhaṅga — energy
- pīti-sambojjhaṅga — rapture
- passaddhi-sambojjhaṅga — tranquility
- samādhi-sambojjhaṅga — concentration
- upekkhā-sambojjhaṅga — equanimity
Four Noble Truths
- dukkha — suffering, unsatisfactoriness
- samudaya — arising (of dukkha)
- nirodha — cessation
- magga — path
Noble Eightfold Path
- sammā-diṭṭhi — right view
- sammā-saṅkappa — right intention
- sammā-vācā — right speech
- sammā-kammanta — right action
- sammā-ājīva — right livelihood
- sammā-vāyāma — right effort
- sammā-sati — right mindfulness
- sammā-samādhi — right concentration