Dwelling in the body (breath) among the Body (kaya)*

SATIPAṬṬHĀNA
MN 10

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Dwelling in the body (breath) among the Body (kaya)*

* (Note: see SN 54.13 & MN 118 for this translation > Breath is a body among bodies)

+ Sit cross-legged.

+ Body erect.

+ Mindfulness established in front of the brain - Mano is the locus of attention (SN 35.146)).

+ Alert (clear comprehension, clear awareness - sampajāno)
(feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension.) This is how a monk is alert. (SN 47.35 – no parallel).

+ Ardent (exertive - ātāpī)
( - 'Unarisen evil, unskillful qualities arising in me would lead to what is unbeneficial,' arouse ardency.
- 'Arisen evil, unskillful qualities not being abandoned in me would lead to what is unbeneficial,' arouse ardency.
- 'Unarisen skillful qualities not arising in me would lead to what is unbeneficial,' arouse ardency.
- 'Arisen skillful qualities ceasing in me would lead to what is unbeneficial,' arouse ardency. ) This is how one is ardent. (SN 16.2 – no parallel).

+ Dwell not supported on [unsustained by (not clinging to)] anything in the world.

Mindfulness of the in-and-out-breath
Kāyānupassanā- ānāpānapabba

Mindfully breathe in and out.

Breathing in long	discern,	"I breathe in long"
Breathing out long	discern,	"I breathe out long"
Breathing in short	discern,	"I breathe in short"
Breathing out short	discern,	"I breathe out short"

Breathe in	experiencing the whole body (breath as body). (sabbakāyapaṭisaṃvedī)
Breathing out	experiencing the whole body (breath as body). (sabbakāyapaṭisaṃvedī)

Breathe in	stilling the breath-energies (bodily formations - kāyasaṅkhāra).
Breathing out	stilling the breath-energies (bodily formations - kāyasaṅkhāra).

CHORUS: Dwell:
Contemplating	internally* the	body (breath) ** among bodies (kāye kāyānupassī viharati)
Contemplating	externally* the	body (breath) among bodies
Contemplating the	rising of the	body (breath) among bodies
Contemplating the	fading of the	body (breath) among bodies
Contemplating the	rising & fading of the	body (breath) among bodies

* “Internal” and “external” ("inside" & "outside") - Two major interpretations:
1. In oneself and in others (as in MN 104).
2. internal mental and external physical objects (as in SN 51.20 – no parallel).
Do both!
(In the case of breathing:breathing in is internal - breathing out is external).
** Breath is a body among bodies (see SN 54.13)

Or:
Or else, he maintains the mindfulness that “There is a body” (atthi kāyô ti), merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The body exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Thus dwell in the body (breath,) (among bodies).
kāye kāyānupassī viharati

The four postures
Kāyānupassanā-iriyāpathapabba

Walking,	discern:	" I walk "
Standing,	discern:	" I stand "
Sitting,	discern:	" I sit "
Lying,	discern:	" I lie "

Whatever posture the body maintains, discern it mindfully.

Dwell	contemplating the	body (breath) among bodies	internally
Dwell	contemplating the	body (breath) among bodies	externally
Dwell	contemplating the	body (breath) among bodies	internally and externally

Dwell	contemplating the	arising	of phenomena*	with regard to the body
Dwell	contemplating the	fading	of phenomena	with regard to the body
Dwell	contemplating the	arising and fading	of phenomena	with regard to the body

* e.g. rapture – Even the phenomena in this sutta (see below - e.g. hindrances, clinging aggregates, etc.)

Or:
Or else, he maintains the mindfulness that “There is a body” (atthi kāyô ti), merely (for the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The body exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Chorus
*

Full awareness
Kāyānupassanā- sampajānapabba

Become clearly aware of:

going forward	bending	tasting	lying
turning back	stretching	eating	speaking
looking on	enjoying	standing	keeping silence
looking about	drinking	sitting	walking
bearing the three robes and bowl

Chorus
*

Perception of foulness
Kāyānupassanā- paṭikūlamanasikārapabba

Dwell contemplating the body up from the sole, down from the hair on the top, and surrounded by the skin as full of various impurities.
There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.

Chorus
*

The analysis of the 4 elements
Kāyānupassanā- dhātumanasikārapabba

Dwell contemplating the body as elements of earth, water, fire, and air.

Chorus
*

The nine charnel ground contemplations
Kāyānupassanā-navasivathikapabba

Reflect the body as a dead body thrown in the charnel ground, either after one day, two days or three days, bloated, turned blue and festering.
Eaten by hawks, vultures, dogs, foxes, or by various other living things.
As a skeleton with flesh and blood and connecting veins. .. A skeleton without flesh, smeared with blood and connected with veins. .. a skeleton flesh and blood gone, connected by veins ... a disconnected skeleton thrown about everywhere. In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another the skull.
As a corpse, bones turned white like the colour of pearls, bones rotten and turned to powder.

"Such is the nature of body, such is its future, such its unavoidable fate, and does not go beyond this.

Chorus

________

Dwelling in a feeling among feelings

Feeling a:

pleasant feeling unpleasant feeling neither unpleasant nor pleasant feeling	discern discern discern	"I feel a pleasant feeling" "I feel an unpleasant feeling" "I feel a neither unpleasant nor pleasant feeling"
pleasant material (carnal) feeling unpleasant material feeling neither unpleasant nor pleasant material feeling	discern discern discern	"I feel a pleasant material (carnal) feeling" "I feel an unpleasant material feeling" "I feel a neither unpleasant nor pleasant material feeling."
pleasant immaterial feeling unpleasant immaterial feeling neither unpleasant nor pleasant immaterial feeling	discern discern discern	"I feel a pleasant immaterial feeling." "I feel an unpleasant immaterial feeling" "I feel a neither unpleasant nor pleasant immaterial feeling."

CHORUS:
Dwell	contemplating the	feeling	internally.
Dwell	contemplating the	feeling	externally.
Dwell	contemplating the	feeling	internally and externally.
or
Dwell	contemplating the	arising of phenomena	with regard to the feeling,
Dwell	contemplating the	fading of phenomena	with regard to the feeling.
Dwell	contemplating the	arising and fading of phenomena	with regard to the feeling.

Or

Or else, he maintains the mindfulness that “There is a feeling, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The feeling exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating the feeling among feelings.
Vedanāsu vedanānupassī viharati

________

Dwelling in a mind (citta) among the Minds (Citta)

With a With a	lustful (sarāga) mind non-lustful (vītarāga) mind	discern discern	"It is a lustful mind." "It is a non-lustful mind
With an With a	angry (hateful-sadosa) mind non-angry (vītadosa) mind	discern discern	"It is an angry mind." "It is a non-angry mind."
With a With a	deluded (samoha) mind non-deluded (vitamoha) mind	discern discern	"It is a deluded mind." "It is a non-deluded mind."
With a With a	distracted (vikkhitta) mind constricted (saṅkhitta) mind	discern discern	"It is an unconstricted mind." "It is a constricted mind."
With a with an	developed (mahaggata) mind undeveloped (amahaggata) mind	discern discern	"It is a developed mind;" "It is an undeveloped mind."
With a With a	unsurpassed (anuttara) mind surpassed (sauttara) mind	discern discern	"It is an unsurpassed mind." "It is a surpassed mind"
With a With an	concentrated (samāhita) mind unconcentrated (asamāhita) mind	discern discern	"It is a concentrated mind." "It is an unconcentrated mind."
With a with an	released (vimutta) mind unreleased (avimutta) mind,	discern discern	"It is a released mind." "It is an unreleased mind."

Distracted: external “distraction;” the outcome of pursuing sensual pleasures.
Developed: a "great" (maha) mind pervades a broad area with one’s meditation object.
Unsurpassed: a mind that has reached the highest level of absorbtion.
Released: cetovimutti. Fully awakened.

CHORUS:
Dwell contemplating a	mind (citta) among minds	internally
Dwell contemplating a	mind (citta) among minds	externally
Dwell contemplating a	mind (citta) among minds	internally and externally
or
Dwell contemplating the	arising of phenomena	with regard to the mind
Dwell contemplating the	fading of phenomena	with regard to the mind
Dwell contemplating the	arising and fading of phenomena	with regard to the mind

or
Or else, he maintains the mindfulness that “There is a mind, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The mind exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a mind in the minds.
Citte cittānupassī viharati

________

Dwelling in a Mental phenomenon (dhamma)
among Mental phenomena

Dwell contemplating phenomenon with reference to the five hindrances (nīvaraṇa).

When there are
When there are

When

How

sensual interests (kāmacchanda)
no sensual interests

non- arisen sensual intersets arise,

the arisen sensual interests get dispelled,

dispelled sensual interests do not rise again,

discern

"There are sensual interests in me."
"There are no sensual interests in me."

that too.

that too.

When there is
When there is

When

How

anger (byāpāda)
no anger

non-arisen anger arises,

arisen anger gets dispelled,

dispelled anger does not rise again,

discern

"There is anger in me."
"There is no anger in me."

that too.

When there is
When there is

When

How

sloth and torpor (thinamiddha)
no sloth and torpor,

non-arisen sloth and torpor arises,

arisen sloth and torpor gets dispelled,

dispelled sloth and torpor does not rise again.

discern

"There is sloth and torpor in me."
"There is no sloth torpor in me."

that too.

When there is
When there is

When

How

restlessness and worry/remorse (uddhaccakukkucca)
no restlessness and worry (remorse),

non-arisen restlessness and worry arises,

arisen restlessness and worry gets dispelled,

dispelled restlessness and worry does not rise again,

discern

"There is restlessness and worry in me."
"There is no restlessness and worry in me."

that too.

that too.

When there are
When there are

When

How

doubts (vicikiccha)
no doubts,

non-arisen doubts arise

arisen doubts get dispelled,

dispelled doubts do not rise again,

discern

"There are doubts in me."
"There are no doubts in me."

that too.

Thus:

CHORUS:
Dwell contemplating	this phenomenon	internally.
Dwell contemplating	this phenomenon	externally.
Dwell contemplating	this phenomenon	internally and externally.
or
Dwell contemplating	the arising of this phenomenon	among mental phenomena.
Dwell contemplating	the fading of this phenomenon	among mental phenomena.
Dwell contemplating	the arising and fading of this phenomenon	among mental phenomena

or
Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The phenomenon exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a phenomenon among phenomena, with reference to the five hindrances.
Dhammesu dhammānupassī viharati pañcasu nīvaraṇesu

*

2. Dwell contemplating phenomenon with reference to the five clinging aggregates (pañcasupādānakkhandhe).

Dwell contemplating:

This is Matter (form)	this is the	arising of matter (form)	this is the	fading of matter (form)
These are Feelings	this is the	arising of feelings	this is the	fading of feelings
These are Perceptions	this is the	arising of perceptions	this is the	fading of perceptions
These are Determinations	this is the	arising of determinations	this is the	fading of determinations
This is Consciousness	this is the	arising of consciousness	this is the	fading of consciousness

Thus:

CHORUS:
Dwell contemplating	this phenomenon* within phenomena	internally.
Dwell contemplating	this phenomenon within phenomena	externally.
Dwell contemplating	this phenomenon within phenomena	internally and externally.
or
Dwell contemplating	the arising of this phenomenon	among mental phenomena.
Dwell contemplating	the fading of this phenomenon	among mental phenomena.
Dwell contemplating	the arising and fading of this phenomenon	among mental phenomena

* Matter, or feeling, or perception, etc.

or

Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The phenomenon exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a phenomenon among phenomena, with reference to the five clinging aggregates.
dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu

*

3. Dwell contemplating phenomenon with reference to the sixfold internal & external sense media (bases). (ajjhattikabāhira āyatana)

discern the eye and matter (form)
discern the bond (fetter) that arises on account of the two
discern how the non-arisen bond arises
discern how the arisen bond is dispelled
discern how the dispelled bond would not rise again

discern the ear and sounds
discern the bond (fetter) that arises on account of the two
discern how the non-arisen bond arises
discern how the arisen bond is dispelled
discern how the dispelled bond would not rise again

discern the nose and smells
idem

discern the tongue and tastes
idem

discern the body and touches
idem

discern the mind and phenomena
idem

Thus:

CHORUS:
Dwell contemplating	this phenomenon* among phenomena	internally.
Dwell contemplating	this phenomenon among phenomena	externally.
Dwell contemplating	this phenomenon within phenomena	internally and externally.
or
Dwell contemplating	the arising of this phenomenon	among phenomena.
Dwell contemplating	the fading of this phenomenon	among mental phenomena.
Dwell contemplating	the arising and fading of this phenomenon	among mental phenomena

* Eye / matter or the state of the the bond - Ear / sound or the state of the bond, etc.

or

Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The phenomenon exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a phenomenon among phenomena, with reference to the sixfold internal & external sense media (bases).
dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu

4. Dwell contemplating phenomenon with reference to the seven enlightenment factors (bojjhaṅga).

When the enlightenment factor:		the enlightenment factor:
Mindfulness is present, mindfulness is not present, discern how discern how	discern discern	mindfulness (sati) is present mindfulness is not present. the non-arisen mindfulness arises. the arisen mindfulness gets completed by development.
When the enlightenment factor:		the enlightenment factor:
Investigation of phenomenon is present Investigation of phenomenon is not present discern how discern how	discern discern	Investigation of phenomenon (dhammavicaya) is present. Investigation of phenomenon is not present. the non-arisen investigation of phenomenon arises the arisen investigation of phenomenon gets completed by development
When the enlightenment factor:		the enlightenment factor:
Effort/exertion (energy) is present, idem	discern	effort (viriya) is present.
When the enlightenment factor:		the enlightenment factor:
Rapture is present idem	discern	rapture (pīti) is present.
When the enlightenment factor:		the enlightenment factor:
Tranquillity (serenity) is present idem	discern	tranquillity (passaddhi) is present.
When the enlightenment factor:		the enlightenment factor:
Concentration is present idem	discern	concentration (samādhi) is present.
When the enlightenment factor:		the enlightenment factor:
Equanimity is present idem	discern	equanimity (upekkhā) is present.

Thus:

CHORUS:
Dwell contemplating	this phenomenon* among phenomena	internally.
Dwell contemplating	this phenomenon among phenomena	externally.
Dwell contemplating	this phenomenon within phenomena	internally and externally.
or
Dwell contemplating	the arising of this phenomenon	among phenomena.
Dwell contemplating	the fading of this phenomenon	among mental phenomena.
Dwell contemplating	the arising and fading of this phenomenon	among mental phenomena

* Mindfulness, exertion, rapture, etc.

or

Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The phenomenon exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a phenomenon among phenomena, with reference to the seven enlightenment factors.
dhammesu dhammānupassī viharati sattasu bojjhaṅgesu

5. Dwell contemplating phenomenon with reference to the four noble truths (ariyasacca).

Here,, sees as it really is,
"This is stress (suffering),
this is the arising of stress (suffering),
this is the cessation of stress (suffering) and
this is the path to the cessàtion of stress (suffering)."

Thus:

CHORUS:
Dwell contemplating	this phenomenon* among phenomena	internally.
Dwell contemplating	this phenomenon among phenomena	externally.
Dwell contemplating	this phenomenon within phenomena	internally and externally.
or
Dwell contemplating	the arising of this phenomenon	among phenomena.
Dwell contemplating	the fading of this phenomenon	among mental phenomena.
Dwell contemplating	the arising and fading of this phenomenon	among mental phenomena

* Stress, arising of stress, etc.

or

Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness (prefered translation).
Other translations:
Or mindfulness is established with the thought: "The phenomenon exists,"to the extent necessary just for knowledge (ñāṇa) and mindfulness (paṭissati)].

Dwell not supported on anything in the world.

Thus dwell contemplating a phenomenon among phenomena, with reference to the four Noble Truths.
dhammesu dhammānupassī viharati catūsu ariyasaccesu

______

Whoever bhikkhu develops these four establishments of mindfulness [for just half a month or up to seven years], could expect one of these fruits: either knowledge of extinction here and now, or become mindful of not returning with substratum remaining.

Bhikkhus, there is one single way for the purification of beings, for the ending of grief and lament, for overcoming unpleasantness and displeasure, for realizing knowledge and extinction, that is this fourfold establishment of mindfulness. If it was said thus, it was said on account of this.

MN10_Satipatthana Sutta
*