Mahasatipatthanasutta 21.1-41
Mahāsatipaṭṭhānasutta 21.1-41
- Language
- Pāli
21.1
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?
And what is the noble truth of the practice that leads to the cessation of suffering?
21.2
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ—
It is simply this noble eightfold path, that is:
21.3
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
21.4
Katamā ca, bhikkhave, sammādiṭṭhi?
And what is right view?
21.5
Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
21.6
Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
This is called right view.
21.7
Katamo ca, bhikkhave, sammāsaṅkappo?
And what is right purpose?
21.8
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo.
Purposes of renunciation, good will, and harmlessness.
21.9
Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
This is called right purpose.
21.10
Katamā ca, bhikkhave, sammāvācā?
And what is right speech?
21.11
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.
Refraining from lying, backbiting, harsh speech, and talking nonsense.
21.12
Ayaṃ vuccati, bhikkhave, sammāvācā.
This is called right speech.
21.13
Katamo ca, bhikkhave, sammākammanto?
And what is right action?
21.14
Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.
Refraining from killing living creatures, stealing, and sexual misconduct.
21.15
Ayaṃ vuccati, bhikkhave, sammākammanto.
This is called right action.
21.16
Katamo ca, bhikkhave, sammāājīvo?
And what is right livelihood?
21.17
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti.
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
21.18
Ayaṃ vuccati, bhikkhave, sammāājīvo.
This is called right livelihood.
21.19
Katamo ca, bhikkhave, sammāvāyāmo?
And what is right effort?
21.20
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
21.21
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
21.22
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
21.23
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
21.24
Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
This is called right effort.
21.25
Katamā ca, bhikkhave, sammāsati?
And what is right mindfulness?
21.26
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
21.27
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
21.28
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
21.29
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
21.30
Ayaṃ vuccati, bhikkhave, sammāsati.
This is called right mindfulness.
21.31
Katamo ca, bhikkhave, sammāsamādhi?
And what is right immersion?
21.32
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
21.33
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
21.34
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
21.35
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
21.36
Ayaṃ vuccati, bhikkhave, sammāsamādhi.
This is called right immersion.
21.37
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
This is called the noble truth of the practice that leads to the cessation of suffering.
21.38
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
And so they meditate observing an aspect of principles internally, externally, and both internally and externally.
21.39
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.
21.40
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
21.41
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
Translations (5)
- Большое наставление о способах установления памятования — Russian
- Dugi govor o temeljima svesnosti — sr
- Die längere Lehrrede über Achtsamkeitsmeditation — German
- The Longer Discourse on Mindfulness Meditation — English
- Большое наставление об установлении памятования — Russian
Commentaries (1)
- Sumaṅgalavilāsinī — Buddhaghosa, Pāli
Linked texts (3)
- Paṭisambhidāmagga — Pāli
- Vibhaṅga — Pāli
- 增壹阿含經 — Classical Chinese