The Extended Teaching on Applications of Mindfulness

This is a translation of an early Buddhist scripture from the Pli Canon preserved first by communal recitation and then, in the 1st century BCE, in writing. Pali is an ancient North Indian language related to Sanskrit and thought to be very close indeed to the dialect spoken by the Buddha. The text refers to events in Northern India near Delhi around 450-400 BCE and is considered by many to be one of the most important teachings.1

105. This is what I heard.2 Once, the Blessed One3 was staying among the Kurus, at a Kuru town called Kammasadhamma. There he addressed the monks: Monks. Sir, they answered him. The Blessed One said this: The Summary. 106. Monks, this is a sure4 path for the purification of beings, to overcome sorrow and grief, to end suffering and discontent, to find a training, to experience release5 - namely, four applications6 of mindfulness. Which four? Now, monks, a meditator7 constantly8 observes the body as9 a body, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes feelings as feelings, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes the state of mind as a state of mind, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes experiences10 as experiences being ardent, fully attentive and mindful, curbing mundane desire and discontent. Observing the body the section on in- and out-breathing. 107. And how, monks, does a meditator constantly observe the body as a body? Now11 the meditator goes into the wild, or to the foot of a tree, or to an empty hut; he sits down, crosses his legs, holds his body straight and brings mindfulness to the fore. Mindful he breathes in; mindful he breathes out. While breathing in a long breath he knows: I am breathing in long;12or while breathing out a long breath he knows: I am breathing out long; while breathing in a short breath he knows that; or while breathing out a short breath he knows that. He practises so that he can breathe in fully experiencing the whole body; he practises so that he can breathe out fully experiencing the whole body. He practises so that he can breathe in calming the activities of the body; he practises so that he can breathe out calming the activities of the body. Just as a skilled wood-turner or his apprentice while making a long turn (of the lathe) knows that he is making a long turn, and while making a short turn knows that he is making a short turn, likewise a meditator while breathing in a long breath knows: I am breathing in long ... (as above). In this way he constantly observes the body as a body subjectively, or he constantly observes the body as a body objectively,13 or he constantly observes the body as a body both subjectively and objectively. He constantly observes experiences arising in the body,14 or he constantly observes experiences passing in the body, or he constantly observes experiences arising and passing in the body. Or his mindfulness of the body as it is becomes established up to the point of understanding and steady mindfulness.15 He remains independent and does not cling to anything in the world.16 That is how a meditator constantly observes the body as a body. 1

Observing the body the section on postures. 108. Then again, monks, when a meditator is walking he knows that, or when standing he knows that, or when seated he knows that, or when lying down he knows that. Or he knows the bodys posture, whatever it is. In this way he constantly observes the body as a body subjectively ... (as above). That is how a meditator constantly observes the body as a body. Observing the body the section on full attention.17 109. Then again, monks, a meditator acts with full attention while going forward or returning; he acts with full attention while looking ahead or looking away while bending or stretching while wearing his robes and carrying his bowl while eating, drinking, chewing, tasting while defecating and urinating; he acts with full attention while walking, while standing, while seated, while falling asleep, while waking up, while talking, while being silent. In this way he constantly observes the body as a body subjectively ... (as above). That is how a meditator constantly observes the body as a body. Observing the body the section on contemplating impurity. 110. Then again, monks, a meditator scans this same body, up from the soles of the feet and down from the hair on the head, as full of various kinds of impurities wrapped up in skin: In this body there is head-hair, body-hair, nails, teeth, skin, flesh, sinews, bone, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, sebum, saliva, snot, joint-fluid and urine.18 It is just as if there were a bag with an opening at each end full of various kinds of grain, such as quality rice, ordinary rice, mung beans, black lentils,19 sesame seeds and white rice, and a man with good eyesight, having untied it, would scan it the same way: This is quality rice ... (as above). In just this way a meditator scans this same body up from the soles of the feet and down from the hair on the head, as being full of various kinds of impurities wrapped up in skin: In this body there is head-hair, body-hair, nails, teeth, skin, flesh, sinews, bone, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, sebum, saliva, snot, joint-fluid and urine. In this way he constantly observes the body as a body subjectively ... (as above). That is how a meditator constantly observes the body as a body. Observing the body the section on contemplating the elements. 111. Then again, monks, a meditator scans this same body, whatever its location and whatever its posture, in terms of the elements: In this body there are the elements of earth, water, fire and air.20 It is just as if a skilled butcher or his apprentice were seated at the crossroads having slaughtered a cow and dissected it into pieces. In the same manner, a meditator scans this body, whatever its location and whatever its posture, in terms of the elements: In this body there are the elements of earth, water, fire and air. 2

In this way he constantly observes the body as a body subjectively ... (as above). That is how a meditator constantly observes the body as a body. Observing the body the nine-cemetery21 section. 112. Then again, monks, just as if a meditator were looking at a body left in a cemetery, one or two or three days dead, bloated, discoloured and festering, he makes the comparison with his own body: This body too is of this nature, it is sure to become like this, it is not exempt from this. In this way he constantly observes the body as a body (as above). Then again, just as if a meditator were looking at a body left in a cemetery being eaten by crows or hawks or vultures or dogs22 or jackals or by various kinds of little creatures, he makes the comparison with his own body: This body too is of this nature, it is sure to become like this, it is not exempt from this. In this way he constantly observes the body as a body (as above). Then again, just as if a meditator were looking at a body left in a cemetery, a skeleton with flesh and blood bound together by sinewsor a skeleton without flesh, smeared with blood and bound together by sinewsor a skeleton with the flesh and blood gone, bound together with sinews or with bones that have become disconnected, scattered in various directions here a hand-bone, there a foot-bone, an ankle-bone, a shin-bone, a thigh-bone, a hip-bone, a rib, a back-bone, a shoulder-bone, a neck-bone, a jaw-bone, teeth and skull, he makes the comparison with his own body: This body too is of this nature, it is sure to become like this, it is not exempt from this. In this way he constantly observes the body as a body (as above). Then again, just as if a meditator were looking at a body left in a cemetery with bones that are white, like the colour of shells or with bones piled up that are over a year old or with bones that have become rotten and crumbled to dust, he makes the comparison with his own body: This body too is of this nature, it is sure to become like this, it is not exempt from this. In this way he constantly observes the body as a body subjectively, or he constantly observes the body as a body objectively, or he constantly observes the body as a body both subjectively and objectively. He constantly observes experiences arising in the body, or he constantly observes experiences passing in the body, or he constantly observes experiences arising and passing in the body. Or his mindfulness of the body as it is becomes established up to the point of understanding and steady mindfulness. He remains independent and does not cling to anything in the world. That is how a meditator constantly observes the body as a body. Observing feelings.23 113. Then how, monks, does a meditator constantly observe feelings as feelings? Now when a meditator is having a pleasant feeling he knows that; or when having an unpleasant feeling he knows that; or when having a neutral feeling he knows that. When having a pleasant feeling linked to sensuality24 he knows that; or when having a pleasant feeling free of sensuality he knows that. When having an unpleasant feeling linked to sensuality he knows that; or when having an unpleasant feeling free of sensuality he knows that. When having a neutral feeling linked to sensuality he knows that; or when having a neutral feeling free of sensuality he knows that.

In this way he constantly observes feelings as feelings subjectively, or he constantly observes feelings as feelings objectively, or he constantly observes feelings as feelings both subjectively and objectively. He constantly observes experiences arising in feelings, or he constantly observes experiences passing in feelings, or he constantly observes experiences arising and passing in feelings. Or his mindfulness of feeling as it is becomes established up to the point of understanding and steady mindfulness. He remains independent and does not cling to anything in the world. That is how a meditator constantly observes feelings as feelings. Observing the state of mind.25 114. Then how, monks, does a meditator constantly observe the state of mind as a state of mind? Now when the mind is affected by passion the meditator knows that; when the mind is freed from passion he knows that. When the mind is affected by malice he knows that; when the mind is freed from malice he knows that. When the mind is affected by confusion he knows that; when the mind is freed from confusion he knows that. When the mind is focused26 he knows that; when the mind is scattered he knows that. When the mind is expansive he knows that; when the mind is contracted he knows that. When the mind is limited he knows that; when the mind is limitless he knows that. When the mind is composed he knows that; when the mind is unsettled he knows that. When the mind is liberated he knows that; when the mind is not liberated he knows that. In this way he constantly observes the state of mind as a state of mind subjectively, or he constantly observes the state of mind as a state of mind objectively, or he constantly observes the state of mind as a state of mind both subjectively and objectively. He constantly observes experiences arising in the mind, or he constantly observes experiences passing in the mind, or he constantly observes experiences arising and passing in the mind. Or his mindfulness of the state of mind as it is becomes established up to the point of understanding and steady mindfulness. He remains independent and does not cling to anything in the world. That is how a meditator constantly observes the state of mind as a state of mind. Observing experiences the section on hindrances. 115. Then how, monks, does a meditator constantly observe experiences as experiences? Now a meditator constantly observes experiences in terms of the teachings27 on the five hindrances. And how does a meditator constantly observe experiences in terms of the teachings on the five hindrances? Now when sense desire is present in him he knows that; when sense desire is absent he knows that; also he knows how latent sense desire becomes active, he knows how active sense desire is given up and he knows how sense desire when given up will not arise again. Now when ill will is present in him he knows that; when ill will is not present in him he knows that; also he knows how latent ill will becomes active, he knows how active ill will is given up and he knows how ill will when given up will not arise again. Now when dullness28 and drowsiness are present in him he knows that; when dullness and drowsiness are not present in him he knows that; also he knows how latent dullness and drowsiness become active, he knows how active dullness and drowsiness are given up and he knows how dullness and drowsiness when given up will not arise again.

Now when agitation and worry are present in him he knows that; when agitation and worry are not present in him he knows that; also he knows how latent agitation and worry become active, he knows how active agitation and worry are given up and he knows how agitation and worry when given up will not arise again. Now when indecision is present in him he knows that; when indecision is not present in him he knows: that; also he knows how latent indecision becomes active, he knows how active indecision is given up and he knows how indecision when given up will not arise again. In this way he constantly observes experiences as experiences subjectively, or he constantly observes experiences as experiences objectively, or he constantly observes experiences as experiences both subjectively and objectively. He constantly observes things arising in experience, or he constantly observes things passing in experience, or he constantly observes things arising and passing in experience. Or his mindfulness of experiences as they are becomes established up to the point of understanding and steady mindfulness. He remains independent and does not cling to anything in the world. That is how a meditator constantly observes experiences in terms of the teachings on the five hindrances. Observing experiences the section on the categories of clinging. 116. Then again, monks, a meditator constantly observes experiences in terms of the teachings on the five categories of clinging. And how does a meditator constantly observe experiences in terms of the teachings on the five categories of clinging? Now a meditator (thinks): Such is physical form, such its arising and such its disappearance; such is feeling, such its arising and such its disappearance; such is perception, such its arising and such its disappearance; such are tendencies, such their arising and such their disappearance; such is consciousness, such its arising and such its disappearance. In this way he constantly observes experiences as experiences subjectively ... (as above). That is how a meditator constantly observes experiences in terms of the teachings on the five categories of clinging. Observing experiences the section on the senses. 117. Then again, monks, a meditator constantly observes experiences in terms of the teachings on the six senses and their objects. And how does a meditator constantly observe experiences in terms of the teachings on the six senses and their objects? Now a meditator knows the eye and appearances, he knows how a fixation29 arises dependent on them both. Also he knows how a latent fixation becomes active, he knows how an active fixation is given up and he knows how a fixation when given up will not arise again. Now a meditator knows the ear and sounds he knows the nose and smells he knows the tongue and tastes he knows the body and tangible objects he knows the mind and experiences and he knows how a fixation arises dependent on them both. Also he knows how a latent fixation becomes active, he knows how an active fixation is given up and he knows how a fixation when given up will not arise again. In this way he constantly observes experiences as experiences subjectively ... (as above). That is how a meditator constantly observes experiences in terms of the teachings on the six senses and their objects. 5

Observing experiences the section on qualities of awakening. 118. Then again, monks, a meditator constantly observes experiences in terms of the teachings on the seven qualities of awakening. How does a meditator constantly observe experiences in terms of the teachings on the seven qualities of awakening? Now when mindfulness as a quality of awakening is present in him, a meditator knows it is present; when mindfulness as a quality of awakening is absent in him, he knows it is absent. Also he knows how, when it is latent, mindfulness as a quality of awakening becomes active and, when it is active, he knows how it is cultivated to fulfilment. Or when inquiry into experience30 as a quality of awakening is present (as above). Or when energy as a quality of awakening is present (as above). Or when joy as a quality of awakening is present (as above). Or when serenity as a quality of awakening is present (as above). Or when concentration as a quality of awakening is present (as above). Or when equanimity as a quality of awakening is present in him, a meditator knows it is present; when equanimity as a quality of awakening is absent in him, he knows it is absent. Also he knows how, when it is latent, equanimity as a quality of awakening becomes active and, when it is active, he knows how it is cultivated to fulfilment. In this way he constantly observes experiences as experiences subjectively ... (as above). That is how a meditator constantly observes experiences in terms of the teachings on the seven qualities of awakening. Observing experiences the section on the truths. 119. Then again, monks, a meditator constantly observes experiences in terms of the teachings on the four noble truths.31 And how does a meditator constantly observe experiences in terms of the teachings on the four noble truths? Now a meditator understands suffering the way it really happens; he understands the origin of suffering the way it really happens; he understands the cessation of suffering the way it really happens; he understands the path leading to the cessation of suffering the way it really happens. Explanation of the truth of suffering32 120. And what, monks, is suffering, as a noble truth? Birth is suffering, ageing is suffering, death is suffering; sorrow, grief, pain, discontent and affliction are suffering; being caught up with the unwanted and being separated from the loved is suffering; not getting what one wants is suffering; in brief, the five categories of clinging are suffering. 121. And what is birth? For whatever beings, of whatever kind, it is birth, origination, becoming and rebirth, the appearance of the categories (of clinging) and the acquisition of the senses. This is called birth. 122. And what is ageing? For whatever beings, of whatever kind, it is old age, decay, having broken teeth, grey hair and wrinkled skin, dwindling of the life-span and decline of the faculties. This is called ageing. 123. And what is death? For whatever beings, of whatever kind, it is the falling away, passing away, breaking up, disappearance, dying, death and reaching ones time; the breaking apart of the categories of clinging, the letting go of the body, the life-force being cut off. This is called death. 6

124. And what is sorrow? It is the sorrow, distress, heartache, inner misery and inner mourning when visited by some misfortune or other, or touched by some unpleasant event or other. This is called sorrow. 125. And what is grief? It is the crying, grief, sobbing, wailing, weeping and lamenting when visited by some misfortune or other, or touched by some unpleasant event or other. This is called grief. 126. And what is pain? It is the pain and discomfort experienced when there is bodily pain and bodily discomfort arising through contact with the body. This is called pain. 127. And what is discontent? It is the pain and discomfort experienced when there is mental pain and mental discomfort arising through the mind. This is called discontent. 128. And what is affliction? It is the sorrow, affliction, dejection and despondency when visited by some misfortune or other, or touched by some unpleasant event or other. This is called affliction. 129. And what is the suffering of being caught up with the unwanted? When there is meeting, joining, coming together and involvement with those forms, sounds, smells, tastes, tangible things and experiences that are unwelcome, disagreeable and unpleasant; or with those who desire ones misfortune, harm, discomfort and lack of security.33 This is called the suffering of being caught up with the unwanted. 130. And what is the suffering of separation from the loved? When there is no meeting, no joining, no coming together and no involvement with those forms, sounds, smells, tastes, tangible things and experiences which are welcome, agreeable and pleasant; nor with those who desire ones welfare, benefit, comfort and security; nor with ones mother, father, brother, sister, friends, companions or blood-relations. This is called the suffering of separation from the loved. 131. And what is the suffering of not getting what one wants? In beings subject to birth the wish arises: Oh, if only we were not subject to birth; if only birth would not come to us. But this is not to be gained through wishing. This is what is meant by not getting what one wants. In beings who are subject to ageing to sickness to death the wish arises: Oh, if only we were not subject to ageing sickness and death; if only ageing sickness and death would not come to us. But this is not to be gained through wishing. In beings who are subject to sorrow, grief, pain, discontent and affliction, the wish arises: Oh, if only we were not subject to grief, lamentation, pain, discontent and affliction; if only sorrow, grief, pain, discontent and affliction would not come to us. But this is not to be gained through wishing. This is what is meant by not getting what one wants. 132. In brief, what is the suffering of the five categories of clinging? It is as follows: clinging to the categories of forms, feelings, perceptions, tendencies and consciousness. In brief, this is called the suffering of the five categories of clinging. This is called suffering, as a noble truth. Explanation of the truth of the origin. 133. What, monks, is the origin of suffering, as a noble truth? It is this thirst34 leading to reappearing35 and that goes along with passionate delight and finding pleasure here and 7

there, namely thirst for sense-pleasure, thirst for continued existence and thirst for relief from existence.36 But when this thirst arises and establishes itself, where does it arise and establish itself? This thirst arises and establishes itself in whatever things in the world are agreeable and pleasing in appearance. What things in the world are pleasing and agreeable in appearance? They are things that are pleasing and agreeable to the eye ear nose tongue body or mind; here this thirst arises whenever it arises, here it establishes itself whenever it establishes itself. They are forms, sounds, smells, tastes, tangible things, or experiences in the world that are pleasing and agreeable in appearance; awareness, contacts and feelings born of contact through the eye, ear, nose, tongue, body or mind; perceptions of form, sound smell, taste, touch, or experiences; intentions concerning them; thirsts for them; thoughts and ruminations about them; here this thirst arises whenever it arises, here it establishes itself whenever it establishes itself. This is called the arising of suffering, as a noble truth. Explanation of the truth of the cessation. 134. And what, monks, is the cessation of suffering, as a noble truth? It is the complete and dispassionate cessation of this very thirst, its renunciation and abandonment, emancipation from it and non-attachment to it. But where is this thirst given up whenever it is given up, where does it cease whenever it ceases? This thirst is given up and ceases towards whatever things in the world are agreeable and pleasing in appearance. What things in the world are pleasing and agreeable in appearance? They are things that are pleasing and agreeable to the eye ear ... nose ... tongue ... body or mind; here this thirst is given up whenever it is given up, here it ceases whenever it ceases. They are forms, sounds, smells, tastes, tangible things, or experiences in the world that are pleasing and agreeable in appearance; awareness, contacts and feelings born of contact through the eye, ear, nose, tongue, body, or mind; perceptions of form, sound smell, taste, touch, or experiences; intentions concerning them; thirsts for them; thoughts and ruminations about them; here this thirst is given up whenever it is given up, here it ceases whenever it ceases. This is called the cessation of suffering, as a noble truth. Explanation of the truth of the path. 135. And what, monks, is the path leading to the cessation of suffering, as a noble truth? It is this eightfold path, as follows: right37 view, right attitude,38 right speech, right action, right livelihood, right effort, right mindfulness and right concentration. And what is right view? Acknowledging suffering, acknowledging the origin of suffering, acknowledging the cessation of suffering and acknowledging the path leading to the cessation of suffering. This is called right view. And what is right attitude? The aspiration to renunciation, the aspiration to avoid malice and the aspiration to harmlessness. This is called right attitude. And what is right speech? Abstention from false speech, from slanderous speech, from harsh speech and from idle prattle. This is called right speech. 8

And what is right action? Abstention from the destruction of life, from taking what is not given, from sexual misconduct. This is called right action. And what is right livelihood? Now, monks, a noble disciple abandons wrong livelihood and lives by right livelihood. This is called right livelihood. And what is right effort? Now in order to prevent the arising of latent evil and unskilful qualities, one generates enthusiasm, makes an effort, arouses energy, exerts ones mind and strives. In order to give up active evil and unskilful qualities, one generates enthusiasm, makes an effort, arouses energy, exerts ones mind and strives. In order to bring into being latent skilful qualities, one generates enthusiasm, makes an effort, arouses energy, exerts ones mind and strives. And in order for the continuation of active skilful qualities and for their clarity, increase, abundance, cultivation and fulfilment, one generates enthusiasm, makes an effort, arouses energy, exerts ones mind and strives. This is called right effort. And what is right mindfulness? Now a meditator constantly observes the body as a body, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes feelings as feelings, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes the state of mind as a state of mind, being ardent, fully attentive and mindful, curbing mundane desire and discontent. He constantly observes experiences as experiences being ardent, fully attentive and mindful, curbing mundane desire and discontent. This is called right mindfulness. And what is right concentration? Now a meditator, secluded from sense pleasures, secluded from unwholesome experiences, enters and stays in the first stage of absorption, which is accompanied by thought and investigation39 and has the delight and joy born of seclusion. With the stilling of thought and investigation, he enters and stays in the second stage of absorption, which has inner tranquillity and one-pointedness of mind without thought or investigation, and has the delight and joy born of concentration. With the fading of delight, he stays in a state of equanimity, mindful, with full attention; he experiences joy through the body and he enters and stays in the third stage of absorption, about which the noble ones declare: One who has equanimity and is mindful stays joyful. With the curbing of joy and with the curbing of suffering through the prior ending of elation and discontent, 40 he enters and stays in the fourth stage of absorption, which has neither suffering nor joy and has purity of equanimity and mindfulness. This is called right concentration. This is the noble truth that is the path leading to the cessation of suffering. 136. In this way he constantly observes experiences as experiences subjectively, or he constantly observes experiences as experiences objectively, or he constantly observes experiences as experiences both subjectively and objectively. He constantly observes things arising in experience, or he constantly observes things passing in experience, or he constantly observes things arising and passing in experience. Or his mindfulness of experiences as they are becomes established up to the point of understanding and steady mindfulness. He remains independent and does not cling to anything in the world. That is how a meditator constantly observes experiences in terms of the teachings on the four noble truths. 137. Monks, whoever should cultivate these four applications of mindfulness in this way for seven years, one or other of two results is to be expected for him: perfect knowledge in this very life or, if a trace of clinging remains, the state of non-returning.41 9

Let alone seven years, whoever should thus cultivate these four applications of mindfulness for six years five years four years three years two years one year let alone one year, whoever should thus cultivate these four applications of mindfulness for seven months, one or other of two results is to be expected for him: perfect knowledge in this very life or, if a trace of clinging remains, the state of non-returning. Let alone seven months, whoever should thus cultivate these four applications of mindfulness for six months five months four months three months two months one month half a month let alone half a month, whoever should thus cultivate these four applications of mindfulness for seven days, one or other of two results is to be expected for him: perfect knowledge in this very life or, if a trace of clinging remains, the state of non-returning. 138. It was on this basis that I said that this is a sure path for the purification of beings, to overcome sorrow and grief, to end suffering and discontent, to find a training, to experience release namely, four applications of mindfulness. So the Blessed One spoke. Delighted, the monks acclaimed42 his words. The end of the extended teaching on applications of mindfulness.43

This translation of the Mahsatipahnasutta is made by Jenny Wilks and Stefan Karpik, both of whom practise and teach mindfulness in South Devon. Our aims are to use contemporary English, to reduce repetitions, to be precise and to give preference to the text rather than to the commentarial tradition. Our Burmese edition lacks the shorter Satipatthana sutta and our text, Chaha Sagyana, Majjhima Nikya, Mlapariyyavaggo 105 -138, is equivalent to DN ii 290-315 in the Pali Text Society edition and is No 22 in Walshes translation, The Long Discourses of the Buddha Wisdom Publications 1995 pp335-350. 2 The narrator is traditionally Ananda, the Buddhas attendant for 25 years. 3 The Buddha is rarely so called in the canon; Blessed One is a translation of Bhagavan. 4 Ekyano maggo (literally one-way path') has been variously understood by commentators and translators. We take it to mean this path only goes one way, to liberation, hence sure; the conclusion (paragraph 137) supports this meaning. 'Direct' or 'summarised' are other possibilities. A dictionary definition is a path so narrow that two people cannot pass, so straight and narrow may be the general sense. 5 Release is our translation of nibbna, which may be more familiar in the Sanskrit, nirva 6 Satipahna is often translated as foundation of mindfulness following the commentarys preference. However, an active process of directing or applying mindfulness is also a possible meaning. Elsewhere (MN iii 221), the Buddha describes three other satipahna, in terms of being unmoved, mindful and fully aware whether none or some or all of his disciples are receptive to his teachings. 7 The text literally says monk and the commentary explains that any practitioner is covered by this term. He, of course, must be taken to include she. 8 Viharati is often translated dwells but also has the meaning of an action done continuously. 9 Kye is literally in the body; this could mean simply with regard to the body but we take it to imply that the awareness is established nowhere but in the body (feelings etc.). 10 Dhamma is one of the most difficult terms in Pali to translate; often rendered mental events it refers here to moment-by-moment phenomena experienced in the body and mind hence experiences. 11 From here, only one monks will be translated in each numbered section. Repetitions are a feature of an oral tradition, but the translators feel they are out of place on the page. All other omissions are marked and in many cases are also omitted by our text. 12 Pali does not distinguish between direct speech (I am breathing in long) and indirect speech (he knows that he is breathing in long). Direct speech is the literal translation and we sometimes translate into indirect speech or abbreviate, e.g. he knows that. 13 Bahiddh (literally outside) means awareness of other bodies according to the commentary. This is problematic because 107 above suggests the practitioner is alone and there are clear ways of saying in
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Pali of others, e.g. aatarna. If one does not follow the commentary, then objective awareness here could include the inward distancing from pain or negative feelings variously described in psychological therapies such as MBCT, MBSR or ACT as decentring, defusing, not identifying with etc. (In this case, 'subjective' would mean a direct interoceptive awareness avoiding dissociation, for example, the meditation instruction to experience the body as the body experiences itself.) By translating objectively we aim to allow for either interpretation on the readers part. JW prefers the traditional interpretation, if it is understood to mean cultivating an awareness that one's own experience is essentially no different from that of others, so that mindfulness practice can also be the basis for a compassionate imagining of what others experience in their bodies, feelings etc. Thus through fully knowing our own experience we can also come to understand the human condition. Outside formal meditation practice, in everyday life, we can of course infer other peoples feelings, mind states etc. by carefully observing their outer manifestation. SK on the other hand prefers the interpretation of balancing immersion in the flow of subjective experience with the objective witnessing function. Too much subjectivity and direction is lost; too much objectivity and experience becomes remote or repressed. Thus the formal mindful compassion practice advocated above by JW might be seen as an example of the wider practice of this balance subjectively acknowledging our own hurt and at the same time objectively witnessing our suffering as the lot of humankind. This is sometimes understood as the body as having the nature of arising, but the practice as usually taught is to notice the constant arising and passing of experiences in the body. If one places emphasis on understanding, then this practice is the end of a progression of deepening insight; if one places emphasis on steady mindfulness, then this practice is an alternative to previous practices and may refer to choiceless awareness, in which no object of meditation is excluded. V pana can be construed as or, or else and as 'furthermore' and so does not decide the matter. Paissati ('steady mindfulness') may be taken as an abbreviation of paccupahit sati (established mindfulness) or as a reference to it. (Cf. Anlayo Bhikkhus continuous mindfulness in Satipahna: The Direct Path to Realization. Windhorse 2003, p 4). I.e. not clinging to anything from sense pleasure to highest meditative states. Sampajna, full attention, is very close in meaning to sati mindfulness, but according to the commentary includes comprehension of additional aspects such as ones purpose and the suitability of the action. Its use here instead of sati may be because this section refers not to formal practice but to awareness in everyday life, which needs to include mindfulness of the context of actions. In later tradition the list of the parts of the body has 32 components and includes the brain. This distinction between sl (transplanted rice, sometimes called 'paddy' or 'swamp' rice, and therefore of better quality) and vh (broadcast rice, sometimes called 'hill' rice, and therefore of lower quality) is attested in Asian Agri-History Vol. 12 No. 2, 2008 (93-108) and Asian Agri-History Vol. 9, No. 2, 2005 (85106).The translations of mugga (mung beans) and msa (black lentils) are derived from Asian Agri-History Vol. 10, No. 3, 2006 (179202) This ancient Indian classification of matter refers to the qualities of solidity, fluidity, temperature and movement respectively rather than literally to earth, water etc. Bodies were not buried but left to decompose if cremation by relatives was not possible. The common translation charnel-ground is potentially misleading, as in some other parts of the world bodies are in fact buried for five or so years, then exhumed and the remaining bones are put in a charnel house. Herons, tigers and panthers are included in our Pali text but not in other editions; we have omitted them as they are not usually carrion eaters. Vedan, feelings, is a difficult term to translate. It refers to the initial hedonic response (pleasant, unpleasant or neutral) to sense contacts (somewhere between the English terms sensation and feeling) and it is sometimes translated as 'feeling tone'. It does not imply emotions which come under the third and fourth applications of mindfulness. Smisa, lit. of the flesh. Translators often contrast feelings as worldly (smisa) or spiritual (nirmisa). For nirmisa the Pali-English Dictionary also gives free from sensual desires, disinterested; this perhaps points to the key distinction for the practitioner, which is whether attachment is present or not. State of mind is our translation of citta; for reasons of brevity it is shortened to mind later on. Many translators follow the commentary and see sakhitta as an unwholesome quality contracted.

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However the context of the whole section suggests that the Buddha is contrasting eight pairs of ethically opposite qualities and we have translated 'focused' accordingly. We have translated dhammesu dhammnupass in this way to bring out the dual meaning of dhamma which implies both the teachings and the phenomena of experience the latter being in fact the only place where we can investigate the teachings in practice. Thna, dullness, is usually translated as sloth, which unfortunately can mean laziness even though the context implies an effort to meditate. Early translators may have been aiming at resonances with Christianity as sloth is one of the Christian seven deadly sins; they thus turned a technical problem of lack of energy into a moral problem of lack of effort. Sloth/ laziness (lacking effort) is lasiya/ lassa in Pali. However, the root of thna means dried up, congealed, which well describes dullness (lacking energy). Mistaking thna for laziness can worsen dullness if the effort to avoid laziness is misapplied to increasing concentration instead of to arousing energy. In the Abhidhamma (Dhs 1162-3) dullness is helpfully described as unresponsiveness (akammaat) of mind and drowsiness as unresponsiveness of body. Sayojana in Pali. There are traditionally 5 fixations (often translated fetters) to be overcome to reach the state of non-returning (see below): belief in a (permanent) self, indecision, clinging to rules and rituals, sense desire and ill will. For the full release of nibbna, another 5 are to be overcome: thirst for material existence, thirst for immaterial existence, conceit, restlessness and ignorance. Dhammavicaya is often translated as investigation of the teachings following the commentary, but it can equally mean inquiry into experience. Sometimes rendered ennobling truths, ariyasaccni could also be construed as truths of the noble ones. Sections 120-136 in the box do not occur in the Satipatthana sutta, the shorter version of this teaching. The amount of detail suggests that this whole section may be a later scholastic insertion; hence we give no quotation marks and have greatly abbreviated the repetitions. Ayogakkhema literally this implies something like no respite from effort but khema more usually means security or peace. Tanh is usually translated craving but we have preferred the literal meaning. Ponobhavik is usually taken as meaning 'leading to rebirth'. It may also imply that the thirst itself is reborn; the Buddha uses wordplay in other contexts. Bhavatah and vibhavatah are often interpreted in terms of rebirth versus extinction, but we understand them also in the sense of the constant thirst in this life for some things to continue and for other things to cease. Samma means right in the sense of appropriate in leading to awakening. Sakappa is usually translated as 'thought' or 'intention', but it was a technical term for the intended consequence of performing a Brahmin ritual and is one of many examples of the Buddha using Brahminical terms, but giving them a different shade of meaning. The definition implies something less specific than intention but more than thought, hence 'attitude' and 'aspiration'. The Pali words vitakka and vicra usually refer to thinking but in this context the mental activity referred to is very subtle. In the Abdhidhamma they came to mean initial and sustained thought or attention and are generally understood thus by meditation teachers. These having been put aside through the initial seclusion from unwholesome experiences. Traditionally in Buddhist cultures, non returning refers to a belief that one will not be reborn in the human realm and will enter a heavenly realm. However, if we interpret the realms of existence as psychological states that operate in this life, then returning would mean no recurrence of unskilful states of mind, but without the clarity of perfect knowledge. Abhinandunti (lit. rejoiced at); traditionally this would be done by saying sdhu (very good! or alright!) three times. We are grateful to several Pali scholars and others who have commented on previous versions; we have not always taken their advice and any mistakes are our own. Feedback can be sent to stefankarpik@hotmail.com and jmwilks108@yahoo.co.uk and, with permission, may be used in future revisions. This version is dated August 2011.

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