The Middle Length Discourses 10
The Satipaṭṭhāna
Thus have I heard—
at one time the Bhagavā was dwelling among the Kurus, at a market town of the Kurus named Kammāsadhamma.
There the Bhagavā addressed the bhikkhus:
“Bhikkhus,”
“Bhante,” those bhikkhus replied to the Bhagavā.
The Bhagavā said this:
“This, bhikkhus, is the direct path for the purification of beings, for passing beyond sorrow and lamentation, for the disappearance of dukkha and dejection, for attaining the true way, for realizing nibbāna: that is, the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and dejection regarding the world;
he dwells contemplating vedanā in vedanā, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and dejection regarding the world;
he dwells contemplating citta in citta, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and dejection regarding the world;
he dwells contemplating dhammas in dhammas, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and dejection regarding the world.
The summary is finished.
1.1. The Section on Breathing in the Contemplation of Body
And how, bhikkhus, does a bhikkhu dwell contemplating body in body?
Here, bhikkhus, a bhikkhu, gone to the wilderness, or gone to the root of a tree, or gone to an empty hut, sits down; having folded his legs crosswise, set his body upright, and established sati before him.
With sati he breathes in; with sati he breathes out.
Breathing in long, he understands, ‘I breathe in long’; or breathing out long, he understands, ‘I breathe out long’;
breathing in short, he understands, ‘I breathe in short’; or breathing out short, he understands, ‘I breathe out short.’
He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’
He trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe in’; he trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe out.’
Just as, bhikkhus, a skilled turner or turner’s apprentice, when making a long turn, understands, ‘I make a long turn,’ or when making a short turn, understands, ‘I make a short turn’;
so too, bhikkhus, a bhikkhu, breathing in long, understands, ‘I breathe in long’; or breathing out long, understands, ‘I breathe out long’; breathing in short, understands, ‘I breathe in short’; or breathing out short, understands, ‘I breathe out short’;
he trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out’;
he trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe in’; he trains thus: ‘Calming the bodily saṅkhāra [kāyasaṅkhāraṁ], I will breathe out.’
Thus he dwells contemplating body in body internally, or dwells contemplating body in body externally, or dwells contemplating body in body both internally and externally;
or he dwells contemplating the nature of arising in the body, or dwells contemplating the nature of passing away in the body, or dwells contemplating the nature of arising and passing away in the body.
Or else sati is established for him thus: ‘There is body.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on breathing is finished.
1.2. The Section on Postures in the Contemplation of Body
Again, bhikkhus, when a bhikkhu is walking, he understands, ‘I am walking’; or when standing, he understands, ‘I am standing’; or when sitting, he understands, ‘I am sitting’; or when lying down, he understands, ‘I am lying down.’
However his body is disposed, he understands it accordingly.
Thus he dwells contemplating body in body internally, or dwells contemplating body in body externally, or dwells contemplating body in body both internally and externally;
or he dwells contemplating the nature of arising in the body, or dwells contemplating the nature of passing away in the body, or dwells contemplating the nature of arising and passing away in the body.
Or else sati is established for him thus: ‘There is body.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on postures is finished.
1.3. The Section on Clear Comprehension in the Contemplation of Body
Again, bhikkhus, a bhikkhu acts with clear comprehension [sampajānakārī] when going forward and returning; acts with clear comprehension [sampajānakārī] when looking ahead and looking aside; acts with clear comprehension [sampajānakārī] when bending and extending; acts with clear comprehension [sampajānakārī] when carrying his outer robe, bowl, and robe; acts with clear comprehension [sampajānakārī] when eating, drinking, chewing, and tasting; acts with clear comprehension [sampajānakārī] when defecating and urinating; acts with clear comprehension [sampajānakārī] when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on clear comprehension is finished.
1.4. The Section on Attention to the Repulsive in the Contemplation of Body
Again, bhikkhus, a bhikkhu reviews this very body, upward from the soles of the feet and downward from the tips of the hair, bounded by skin, full of many kinds of impurity:
‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, and urine.’
Just as, bhikkhus, there might be a bag with openings at both ends, full of various kinds of grain, such as hill rice, paddy rice, mung beans, peas, sesame seeds, and husked rice. A person with good eyes, having opened it, would review it thus: ‘These are hill rice; these are paddy rice; these are mung beans; these are peas; these are sesame seeds; these are husked rice.’
So too, bhikkhus, a bhikkhu reviews this very body, upward from the soles of the feet and downward from the tips of the hair, bounded by skin, full of many kinds of impurity:
‘In this body there are head hairs, body hairs … urine.’
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on attention to the repulsive is finished.
1.5. The Section on Attention to Elements in the Contemplation of Body
Again, bhikkhus, a bhikkhu reviews this very body, however it is placed, however it is disposed, by way of elements:
‘In this body there are the earth element, the water element, the fire element, and the wind element.’
Just as, bhikkhus, a skilled butcher or butcher’s apprentice, having slaughtered a cow and divided it into portions, might be seated at a crossroads.
So too, bhikkhus, a bhikkhu reviews this very body, however it is placed, however it is disposed, by way of elements:
‘In this body there are the earth element, the water element, the fire element, and the wind element.’
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on attention to elements is finished.
1.6. The Section on the Nine Charnel Grounds in the Contemplation of Body
Again, bhikkhus, as though a bhikkhu were to see a corpse thrown away in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, livid, and oozing matter.
He compares this very body with it:
‘This body too has such a nature, will become such, and has not gone beyond this.’
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
Again, bhikkhus, as though a bhikkhu were to see a corpse thrown away in a charnel ground, being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by herons, or being devoured by dogs, or being devoured by tigers, or being devoured by leopards, or being devoured by jackals, or being devoured by various kinds of creatures.
He compares this very body with it:
‘This body too has such a nature, will become such, and has not gone beyond this.’
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
Again, bhikkhus, as though a bhikkhu were to see a corpse thrown away in a charnel ground: a skeleton with flesh and blood, held together by sinews …
a skeleton without flesh, smeared with blood, held together by sinews …
a skeleton without flesh and blood, held together by sinews …
bones disconnected and scattered in all directions: here a hand bone, there a foot bone, there an ankle bone, there a shin bone, there a thigh bone, there a hip bone, there a rib bone, there a backbone, there a shoulder bone, there a neck bone, there a jaw bone, there a tooth, there the skull.
He compares this very body with it:
‘This body too has such a nature, will become such, and has not gone beyond this.’
Thus he dwells contemplating body in body internally …
in this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
Again, bhikkhus, as though a bhikkhu were to see a corpse thrown away in a charnel ground: bones bleached white, the color of shells …
bones heaped up, more than a year old …
bones rotted and crumbled to dust.
He compares this very body with it:
‘This body too has such a nature, will become such, and has not gone beyond this.’
Thus he dwells contemplating body in body internally, or dwells contemplating body in body externally, or dwells contemplating body in body both internally and externally;
or he dwells contemplating the nature of arising in the body, or dwells contemplating the nature of passing away in the body, or dwells contemplating the nature of arising and passing away in the body.
Or else sati is established for him thus: ‘There is body.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating body in body.
The section on the nine charnel grounds is finished.
The fourteenfold contemplation of body is finished.
And how, bhikkhus, does a bhikkhu dwell contemplating vedanā in vedanā?
Here, bhikkhus, when a bhikkhu feels a pleasant vedanā, he understands, ‘I feel a pleasant vedanā.’
When he feels a painful vedanā, he understands, ‘I feel a painful vedanā.’
When he feels a neither-painful-nor-pleasant vedanā, he understands, ‘I feel a neither-painful-nor-pleasant vedanā.’
When he feels a worldly pleasant vedanā, he understands, ‘I feel a worldly pleasant vedanā.’
When he feels an unworldly pleasant vedanā, he understands, ‘I feel an unworldly pleasant vedanā.’
When he feels a worldly painful vedanā, he understands, ‘I feel a worldly painful vedanā.’
When he feels an unworldly painful vedanā, he understands, ‘I feel an unworldly painful vedanā.’
When he feels a worldly neither-painful-nor-pleasant vedanā, he understands, ‘I feel a worldly neither-painful-nor-pleasant vedanā.’
When he feels an unworldly neither-painful-nor-pleasant vedanā, he understands, ‘I feel an unworldly neither-painful-nor-pleasant vedanā.’
Thus he dwells contemplating vedanā in vedanā internally, or dwells contemplating vedanā in vedanā externally, or dwells contemplating vedanā in vedanā both internally and externally;
or he dwells contemplating the nature of arising in vedanā, or dwells contemplating the nature of passing away in vedanā, or dwells contemplating the nature of arising and passing away in vedanā.
Or else sati is established for him thus: ‘There is vedanā.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating vedanā in vedanā.
Contemplation of vedanā is finished.
And how, bhikkhus, does a bhikkhu dwell contemplating citta in citta?
Here, bhikkhus, a bhikkhu understands citta with passion as ‘citta with passion.’
He understands citta without passion as ‘citta without passion.’
He understands citta with hate as ‘citta with hate.’
He understands citta without hate as ‘citta without hate.’
He understands citta with delusion as ‘citta with delusion.’
He understands citta without delusion as ‘citta without delusion.’
He understands contracted citta as ‘contracted citta.’
He understands distracted citta as ‘distracted citta.’
He understands exalted citta as ‘exalted citta.’
He understands unexalted citta as ‘unexalted citta.’
He understands surpassable citta as ‘surpassable citta.’
He understands unsurpassable citta as ‘unsurpassable citta.’
He understands citta endowed with samādhi [samāhitaṁ] as ‘citta endowed with samādhi [samāhitaṁ].’
He understands citta not endowed with samādhi [asamāhitaṁ] as ‘citta not endowed with samādhi [asamāhitaṁ].’
He understands liberated citta as ‘liberated citta.’
He understands unliberated citta as ‘unliberated citta.’
Thus he dwells contemplating citta in citta internally, or dwells contemplating citta in citta externally, or dwells contemplating citta in citta both internally and externally;
or he dwells contemplating the nature of arising in citta, or dwells contemplating the nature of passing away in citta, or dwells contemplating the nature of arising and passing away in citta.
Or else sati is established for him thus: ‘There is citta.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating citta in citta.
Contemplation of citta is finished.
4.1. The Section on Hindrances in the Contemplation of Dhammas
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas?
Here, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the five hindrances.
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with respect to the five hindrances?
Here, bhikkhus, when sensual desire is present internally, a bhikkhu understands, ‘Sensual desire is present internally in me’; when sensual desire is not present internally, he understands, ‘Sensual desire is not present internally in me’; and he understands how unarisen sensual desire arises, how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise in the future.
When ill will is present internally, he understands, ‘Ill will is present internally in me’; when ill will is not present internally, he understands, ‘Ill will is not present internally in me’; and he understands how unarisen ill will arises, how arisen ill will is abandoned, and how abandoned ill will does not arise in the future.
When dullness and drowsiness are present internally, he understands, ‘Dullness and drowsiness are present internally in me’; when dullness and drowsiness are not present internally, he understands, ‘Dullness and drowsiness are not present internally in me’; and he understands how unarisen dullness and drowsiness arise, how arisen dullness and drowsiness are abandoned, and how abandoned dullness and drowsiness do not arise in the future.
When restlessness and worry are present internally, he understands, ‘Restlessness and worry are present internally in me’; when restlessness and worry are not present internally, he understands, ‘Restlessness and worry are not present internally in me’; and he understands how unarisen restlessness and worry arise, how arisen restlessness and worry are abandoned, and how abandoned restlessness and worry do not arise in the future.
When doubt is present internally, he understands, ‘Doubt is present internally in me’; when doubt is not present internally, he understands, ‘Doubt is not present internally in me’; and he understands how unarisen doubt arises, how arisen doubt is abandoned, and how abandoned doubt does not arise in the future.
Thus he dwells contemplating dhammas in dhammas internally, or dwells contemplating dhammas in dhammas externally, or dwells contemplating dhammas in dhammas both internally and externally;
or he dwells contemplating the nature of arising in dhammas, or dwells contemplating the nature of passing away in dhammas, or dwells contemplating the nature of arising and passing away in dhammas.
Or else sati is established for him thus: ‘There are dhammas.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the five hindrances.
The section on hindrances is finished.
4.2. The Section on Aggregates in the Contemplation of Dhammas
Again, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the five aggregates subject to upādāna.
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with respect to the five aggregates subject to upādāna?
Here, bhikkhus, a bhikkhu:
‘Such is form [rūpaṁ], such is the arising of form [rūpassa], such is the disappearance of form [rūpassa];
such is vedanā, such is the arising of vedanā, such is the disappearance of vedanā;
such is saññā, such is the arising of saññā, such is the disappearance of saññā;
such are saṅkhāras, such is the arising of saṅkhāras, such is the disappearance of saṅkhāras;
such is viññāṇa, such is the arising of viññāṇa, such is the disappearance of viññāṇa’;
thus he dwells contemplating dhammas in dhammas internally, or dwells contemplating dhammas in dhammas externally, or dwells contemplating dhammas in dhammas both internally and externally;
or he dwells contemplating the nature of arising in dhammas, or dwells contemplating the nature of passing away in dhammas, or dwells contemplating the nature of arising and passing away in dhammas.
Or else sati is established for him thus: ‘There are dhammas.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the five aggregates subject to upādāna.
The section on aggregates is finished.
4.3. The Section on Dimensions in the Contemplation of Dhammas
Again, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the six internal and external dimensions [āyatanesu].
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with respect to the six internal and external dimensions [āyatanesu]?
Here, bhikkhus, a bhikkhu understands the eye, understands forms [rūpe], and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
He understands the ear, understands sounds, and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
He understands the nose, understands odors, and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
He understands the tongue, understands tastes, and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
He understands the body, understands tactile objects, and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
He understands the mind, understands dhammas, and understands the fetter that arises dependent on both; and he understands how the unarisen fetter arises, how the arisen fetter is abandoned, and how the abandoned fetter does not arise in the future.
Thus he dwells contemplating dhammas in dhammas internally, or dwells contemplating dhammas in dhammas externally, or dwells contemplating dhammas in dhammas both internally and externally;
or he dwells contemplating the nature of arising in dhammas, or dwells contemplating the nature of passing away in dhammas, or dwells contemplating the nature of arising and passing away in dhammas.
Or else sati is established for him thus: ‘There are dhammas.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the six internal and external dimensions [āyatanesu].
The section on dimensions is finished.
4.4. The Section on Bojjhaṅgas in the Contemplation of Dhammas
Again, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the seven bojjhaṅgas.
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with respect to the seven bojjhaṅgas?
Here, bhikkhus, when the sati bojjhaṅga is present internally, a bhikkhu understands, ‘The sati bojjhaṅga is present internally in me’; when the sati bojjhaṅga is not present internally, he understands, ‘The sati bojjhaṅga is not present internally in me’; and he understands how the unarisen sati bojjhaṅga arises, and how the arisen sati bojjhaṅga is fulfilled by development [bhāvanāya].
When the investigation-of-dhammas bojjhaṅga is present internally, he understands, ‘The investigation-of-dhammas bojjhaṅga is present internally in me’; when the investigation-of-dhammas bojjhaṅga is not present internally, he understands, ‘The investigation-of-dhammas bojjhaṅga is not present internally in me’; and he understands how the unarisen investigation-of-dhammas bojjhaṅga arises, and how the arisen investigation-of-dhammas bojjhaṅga is fulfilled by development [bhāvanāya].
When the energy bojjhaṅga is present internally, he understands, ‘The energy bojjhaṅga is present internally in me’; when the energy bojjhaṅga is not present internally, he understands, ‘The energy bojjhaṅga is not present internally in me’; and he understands how the unarisen energy bojjhaṅga arises, and how the arisen energy bojjhaṅga is fulfilled by development [bhāvanāya].
When the pīti bojjhaṅga is present internally, he understands, ‘The pīti bojjhaṅga is present internally in me’; when the pīti bojjhaṅga is not present internally, he understands, ‘The pīti bojjhaṅga is not present internally in me’; and he understands how the unarisen pīti bojjhaṅga arises, and how the arisen pīti bojjhaṅga is fulfilled by development [bhāvanāya].
When the tranquillity bojjhaṅga is present internally, he understands, ‘The tranquillity bojjhaṅga is present internally in me’; when the tranquillity bojjhaṅga is not present internally, he understands, ‘The tranquillity bojjhaṅga is not present internally in me’; and he understands how the unarisen tranquillity bojjhaṅga arises, and how the arisen tranquillity bojjhaṅga is fulfilled by development [bhāvanāya].
When the samādhi bojjhaṅga is present internally, he understands, ‘The samādhi bojjhaṅga is present internally in me’; when the samādhi bojjhaṅga is not present internally, he understands, ‘The samādhi bojjhaṅga is not present internally in me’; and he understands how the unarisen samādhi bojjhaṅga arises, and how the arisen samādhi bojjhaṅga is fulfilled by development [bhāvanāya].
When the upekkhā bojjhaṅga is present internally, he understands, ‘The upekkhā bojjhaṅga is present internally in me’; when the upekkhā bojjhaṅga is not present internally, he understands, ‘The upekkhā bojjhaṅga is not present internally in me’; and he understands how the unarisen upekkhā bojjhaṅga arises, and how the arisen upekkhā bojjhaṅga is fulfilled by development [bhāvanāya].
Thus he dwells contemplating dhammas in dhammas internally, or dwells contemplating dhammas in dhammas externally, or dwells contemplating dhammas in dhammas both internally and externally;
or he dwells contemplating the nature of arising in dhammas, or dwells contemplating the nature of passing away in dhammas, or dwells contemplating the nature of arising and passing away in dhammas.
Or else sati is established for him thus: ‘There are dhammas.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the seven bojjhaṅgas.
The section on bojjhaṅgas is finished.
4.5. The Section on Truths in the Contemplation of Dhammas
Again, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the four noble truths.
And how, bhikkhus, does a bhikkhu dwell contemplating dhammas in dhammas with respect to the four noble truths?
Here, bhikkhus, a bhikkhu understands as it truly is: ‘This is dukkha’; he understands as it truly is: ‘This is the arising of dukkha’; he understands as it truly is: ‘This is the cessation of dukkha’; he understands as it truly is: ‘This is the practice leading to the cessation of dukkha.’
Thus he dwells contemplating dhammas in dhammas internally, or dwells contemplating dhammas in dhammas externally, or dwells contemplating dhammas in dhammas both internally and externally;
or he dwells contemplating the nature of arising in dhammas, or dwells contemplating the nature of passing away in dhammas, or dwells contemplating the nature of arising and passing away in dhammas.
Or else sati is established for him thus: ‘There are dhammas.’ This is just for the measure of knowledge and the measure of recollection. And he dwells independent, and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells contemplating dhammas in dhammas with respect to the four noble truths.
The section on truths is finished.
Contemplation of dhammas is finished.
For whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven years, one of two fruits may be expected for him:
final knowledge in this very life, or, if there is a remainder of clinging, non-returning.
Let seven years stand, bhikkhus.
For whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for six years …
five years …
four years …
three years …
two years …
one year …
let one year stand, bhikkhus.
For whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven months, one of two fruits may be expected for him:
final knowledge in this very life, or, if there is a remainder of clinging, non-returning.
Let seven months stand, bhikkhus.
For whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for six months …
five months …
four months …
three months …
two months …
one month …
half a month …
let half a month stand, bhikkhus.
For whoever, bhikkhus, would develop [bhāveyya] these four satipaṭṭhānas in this way for seven days, one of two fruits may be expected for him:
final knowledge in this very life, or, if there is a remainder of clinging, non-returning.”
“‘This, bhikkhus, is the direct path for the purification of beings, for passing beyond sorrow and lamentation, for the disappearance of dukkha and dejection, for attaining the true way, for realizing nibbāna: that is, the four satipaṭṭhānas.’
Thus it was said, and it was in reference to this that it was said.”
This is what the Bhagavā said.
Satisfied, those bhikkhus delighted in the Bhagavā’s words.
The Satipaṭṭhāna is finished, the tenth.
The Mūlapariyāya Chapter is finished, the first.
Summary of this
The Root, Restraint, Heirs in Dhamma,
Fear, Without Blemishes, If One Might Wish, and the Cloth;
Effacement, Right View, and Satipaṭṭhāna:
The excellent chapter, incomparable, is well completed.