Satipaṭṭhānavibhaṅgo Home Page   Next Chapter

Vibhaṅgo 7: Satipaṭṭhānavibhaṅgo
The Analysis of the Ways of Attending to Mindfulness

[2. Vedanānupassanāniddeso]
[Explanation of the Contemplation of Feelings]

Kathañ-ca bhikkhu ajjhattaṁ vedanāsu vedanānupassī BJT -passi, here.⁰¹ viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to himself?

Idha bhikkhu sukhaṁ vedanaṁ vediyamāno Thai, ChS: vedayŸ, throughout. According to PED vediyŸ is “a specific Pāli formation after the manner of the 4th (y) class of Sanskrit verbs...”⁰²
Here a monk when experiencing a pleasant feeling

“sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
knows “I experience a pleasant feeling”;

dukkhaṁ vedanaṁ vediyamāno
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamāno
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a neither-unpleasant-nor-pleasant feeling”;

sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
he knows “I experience a spiritual neither-unpleasant-nor-pleasant feeling”.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of, and defines the designation of that sign,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of, and defined the designation of that sign

bahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on another's feelings.

Kathañ-ca bhikkhu bahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ vediyamānaṁ
Here a monk while (another) is experiencing a pleasant feeling

“sukhaṁ vedanaṁ vediyatī” ti pajānāti,
knows “he is experiencing a pleasant feeling”;

dukkhaṁ vedanaṁ vediyamānaṁ
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamānaṁ
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a neither-unpleasant-nor-pleasant feeling”;

sāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
he knows “he is experiencing a spiritual neither-unpleasant-nor-pleasant feeling”.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of, and defines the designation of that sign,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of, and defined the designation of that sign

ajjhattabahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on his own and on another's feelings.

Kathañ-ca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) feelings in the feelings in regard to himself and in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ “sukhā vedanā” ti pajānāti;
Here a monk when there is pleasant feeling knows “(there are) pleasant feelings”;

dukkhaṁ vedanaṁ “dukkhā vedanā” ti pajānāti;
when there is unpleasant feeling he knows “(there are) unpleasant feelings”;

adukkhamasukhaṁ vedanaṁ “adukkhamasukhā vedanā” ti pajānāti;
when there is neither-unpleasant-nor-pleasant feeling he knows “(there are) neither-unpleasant-nor-pleasant feelings”;

sāmisaṁ vā Thai omits vā here and throughout this section.⁰³ sukhaṁ vedanaṁ “sāmisā sukhā vedanā” ti pajānāti;
or, when there is sensual pleasant feeling he knows “(there are) sensual pleasant feelings”;

nirāmisaṁ vā sukhaṁ vedanaṁ “nirāmisā sukhā vedanā” ti pajānāti;
or, when there is spiritual pleasant feeling he knows “(there are) spiritual pleasant feelings”;

sāmisaṁ vā dukkhaṁ vedanaṁ “sāmisā dukkhā vedanā” ti pajānāti;
or, when there is sensual unpleasant feeling he knows “(there are) sensual unpleasant feelings”;

nirāmisaṁ vā dukkhaṁ vedanaṁ “nirāmisā dukkhā vedanā” ti pajānāti;
or, when there is spiritual unpleasant feeling he knows “(there are) spiritual unpleasant feelings”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is sensual neither-unpleasant-nor-pleasant feeling

“sāmisā adukkhamasukhā vedanā” ti pajānāti;
he knows “(there are) sensual neither-unpleasant-nor-pleasant feelings”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisā adukkhamasukhā vedanā” ti pajānāti.
he knows “(there are) spiritual neither-unpleasant-nor-pleasant feelings”.

Evaṁ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati
Thus a monk dwells contemplating (the nature of) his own and another's feelings in the feelings,

ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

(Padabhañjana)
(Word Analysis)

“Anupassī” ti. Tattha, katamā anupassanā?
“Contemplating”. Herein, what is contemplation?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ paññāsatthaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom, the sword of wisdom,

paññāpāsādo paññā-āloko paññā-obhāso paññāpajjoto paññāratanaṁ,
height of wisdom, light of wisdom, lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi – ayaṁ vuccati “anupassanā”.
non-delusion, investigation of (the nature of) things, Right View - this is called “contemplation”.

Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “anupassī” ti.
Because of this “contemplating” is said.

“Viharatī” ti. Iriyati vattati pāleti yapeti yāpeti carati viharati.
“Dwells”. Poses, moves, guards, persists, carries on, lives, dwells.

Tena vuccati “viharatī” ti.
Because of this “dwells” is said.

“Ātāpī” ti. Tattha, katamaṁ ātappaṁ?
“Ardent”. Herein, what is ardour?

Yo cetasiko viriyārambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,

uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,

anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,

viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo – ayaṁ vuccati “ātappaṁ”.
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour - this is called “ardour”.

Iminā ātappena upeto hoti samupeto upāgato samupāgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “ātāpī” ti.
Because of this “ardent” is said.

“Sampajāno” ti. Tattha, katamaṁ sampajaññaṁ?
“Full awareness”. Herein, what is full awareness?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ paññāsatthaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom, the sword of wisdom,

paññāpāsādo paññā-āloko paññā-obhāso paññāpajjoto paññāratanaṁ,
height of wisdom, light of wisdom, lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi – idaṁ vuccati “sampajaññaṁ”.
non-delusion, investigation of (the nature of) things, Right View - this is called “full awareness”.

Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “sampajāno” ti.
Because of this “full awareness” is said.

“Satimā” ti. Tattha, katamā sati?
“Mindful”. Herein, what is mindfulness?

Yā sati anussati paṭissati sati saraṇatā,
That which is mindfulness, recollection, recall, mindfulness, remembrance,

dhāraṇatā apilāpanatā asammussanatā,
bearing (in mind), not loosing, not confusing,

sati Satindriyaṁ Satibalaṁ Sammāsati – ayaṁ vuccati “sati”.
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness - this is called “mindfulness”.

Imāya satiyā upeto hoti samupeto upāgato samupāgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati “satimā” ti.
Because of this “mindful” is said.

“Vineyya loke abhijjhādomanassan”-ti. Tattha, katamo loko?
“After removing avarice and sorrow regarding the world”. Herein, what is the world?

Sā yeva BJT: Sā va.⁰⁴ vedanā loko, pañca pi upādānakkhandhā loko - ayaṁ vuccati “loko”.
For sure it is the feelings world, also the world of the five constituent groups (of mind and body) that provide fuel for attachment - this is called “world”.

Tattha, katamā abhijjhā?
Herein, what is avarice?

Yo rāgo sārāgo anunayo anurodho,
That which is passion, passionateness, fawning, compliance,

nandī nandirāgo cittassa sārāgo - ayaṁ vuccati “abhijjhā”.
enjoyment, passionate enjoyment, a passionate mind - this is called “avarice”.

Tattha, katamaṁ domanassaṁ?
Herein, what is sorrow?

Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
That which is mental disagreeableness, mental pain,

cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ:
pain born of contact with the mind, painful feeling:

cetosamphassajā asātā, dukkhā vedanā – idaṁ vuccati “domanassaṁ”.
disagreeableness born of contact with the mind, painful feeling - this is called “sorrow”.

Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
Thus this avarice and this sorrow are removed from the world, expelled,

santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
quieted, calmed, allayed, gone down, settled down,

appitā byappitā sositā visositā byantīkatā.
destroyed, completely destroyed, dried up, completely dried up, brought to an end.

Tena vuccati “vineyya loke abhijjhādomanassan”-ti.
Because of this “after removing avarice and sorrow regarding the world” is said.

Vedanānupassanāniddeso
Explanation of the Contemplation of Feelings

Satipaṭṭhānavibhaṅgo Home Page   Next Chapter