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Vibhaṅgo 7: Satipaṭṭhānavibhaṅgo
The Analysis of the Ways of Attending to Mindfulness
[3. Pañhāpucchakaṁ] BJT: Pañha-, at the end of the section.01
[The Questionnaire]
Cattāro Satipaṭṭhānā:
Four Ways of Attending to Mindfulness:
Idha bhikkhu kāye kāyānupassī viharati,
Here a monk dwells contemplating (the nature of) the body in the body,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Vedanāsu vedanānupassī viharati,
He dwells contemplating (the nature of) feelings in feelings,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Citte cittānupassī viharati,
He dwells contemplating (the nature of) the mind in the mind,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
Dhammesu dhammānupassī viharati,
He dwells contemplating (the nature of) things in (various) things,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.
[Tikamātikā]
[The Triplets Tabulation]
Catunnaṁ satipaṭṭhānānaṁ:
Regarding the four ways of attending to mindfulness:
[1] [Q:] Kati kusalā? This sequence of questions is elided in the texts as kati kusalā, kati akusalā, kati abyākatā ... kati saraṇa kati araṇa. The rest has to be inferred from the Mātikā sequence at the beginning of Dhammasaṅgaṇī.02
Are any [of the ways of attending to mindfulness] wholesome?
Kati akusalā?
Are any unwholesome?
Kati abyākatā? BJT: avyākatā, and in the answer. For more information on the translations in this section, please see the Abhidhamma-mātikā text and translation.03
Are any without consequences?
[A:] Siyā kusalā, siyā abyākatā. I have rearranged the material here so that the answers (printed in italic) follow the questions, which hopefully makes the whole discussion more intelligible. 04
They may be wholesome, they may be without consequences.
[2] Kati sukhāya vedanāya sampayuttā?
Are any connected with pleasant feeling?
Kati dukkhāya vedanāya sampayuttā?
Are any connected with painful feeling?
Kati adukkham-asukhāya vedanāya sampayuttā?
Are any connected with neither painful nor pleasant feeling?
Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.
They may be connected with pleasant feeling, they may be connected with neither painful nor pleasant feeling.
[3] Kati vipākā?
Are any results?
Kati vipākadhammadhammā?
Are there any things that have resultant nature?
Kati nevavipākanavipākadhammadhammā?
Are any neither results nor have resultant nature?
Siyā vipākā, siyā vipākadhammadhammā.
They may be results, they may be things that have resultant nature.
[4] Kati upādinnupādāniyā? ChS:-pādiṇṇ-, also below.05
Are any attachments and favourable to the attachments?
Kati anupādinnupādāniyā?
Are any not attachments (but) are favourable to the attachments?
Kati anupādinna-anupādāniyā? Thai: anupādinnānupādāniyā; ChS: anupādiṇṇa-anupādāniyā.06
Are any not attachments and are not favourable to the attachments?
Anupādinna-anupādāniyā. ChS: Anupādiṇṇa-anupādāniyā.07
(They are) not attachments and are not favourable to the attachments.
[5] Kati saṅkiliṭṭhasaṅkilesikā?
Are any defiled and connected with the defilements?
Kati asaṅkiliṭṭhasaṅkilesikā?
Are any not defiled (but) are connected with the defilements?
Kati asaṅkiliṭṭha-asaṅkilesikā? Thai: asaṅkiliṭṭhāsaṅkilesikā.08
Are any not defiled and are not connected with the defilements?
Asaṅkiliṭṭha-asaṅkilesikā. Thai: Asaṅkiliṭṭhāsaṅkilesikā.09
(They are) not defiled and are not connected with the defilements.
[6] Kati savitakkasavicārā?
Are any with thinking and reflection?
Kati avitakkavicāramattā?
Are any without thinking, and have reflection alone?
Kati avitakka-avicārā? Thai: avitakkāvicārā.10
Are any without thinking and reflection?
Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakka-avicārā.
They may be with thinking and reflection, they may be without thinking, and have reflection alone, they may be without thinking and reflection.
[7] Kati pītisahagatā?
Are any united with joyful interest?
Kati sukhasahagatā?
Are any united with pleasure?
Kati upekkhāsahagatā?
Are any united with equanimity?
Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.
They may be united with joyful interest, they may be united with pleasure, they may be united with equanimity.
[8] Kati dassanena pahātabbā? Aṭṭhasālinī: dassanā ti Sotāpattimaggena: through vision means through the (vision of the) Path of Stream Entry.11
Are any to be given up through vision (of the First Path)?
Kati bhāvanāya pahātabbā? Aṭṭhasālinī: Bhāvanāyā ti sesamaggattayena: through development means through the (development of the) other three Paths.12
Are any to be given up through development (of the rest of the Paths)?
Kati neva dassanena na bhāvanāya pahātabbā?
Are any to be given up neither through vision (of the First Path) nor through development (of the rest of the Paths)?
Neva dassanena na bhāvanāya pahātabbā.
(They are) to be given up neither through vision (of the First Path) nor through development (of the rest of the Paths).
[9] Kati dassanena pahātabbahetukā?
Do any have roots that are to be given up through vision (of the First Path)?
Kati bhāvanāya pahātabbahetukā?
Do any have roots that are to be given up through development (of the rest of the Paths)?
Kati neva dassanena na bhāvanāya pahātabbahetukā?
Do any have roots that are neither to be given up through vision (of the First Path) nor through development (of the rest of the Paths)?
Neva dassanena na bhāvanāya pahātabbahetukā.
(They have) roots that are neither to be given up through vision (of the First Path) nor through development (of the rest of the Paths).
[10] Kati ācayagāmino?
Can any go towards increase?
Kati apacayagāmino?
Can any go towards decrease?
Kati nevācayagāmino nāpacayagāmino? BJT: nevācayagāmino na apacayagāmino; ChS: nevācayagāmināpacayagāmino; both also in the answer below.13
Can any go towards neither decrease nor increase?
Siyā apacayagāmino, siyā nevācayagāmino BJT omits -no, printer/'s error.14 nāpacayagāmino.
They may go towards decrease, they may go towards neither decrease nor increase.
[11] Kati sekhā? Thai, ChS: Sekkhā ... asekkhā, similarly below. Sekhā are those on one or other of the Noble paths or fruitions, with the exception of Arahants, who are known as asekhā, those who are no longer in training; those who are neither in training nor no longer training are ordinary folk (puthujjanā) who have not attained the Paths or the Fruits.15
Are any in training?
Kati asekhā?
Are any no longer in training?
Kati nevasekkhā nāsekkhā? ChS: nevasekkhanāsekhā.16
Are any neither in training nor no longer in training?
Siyā sekhā, siyā asekhā. BJT inconsistently prints sekkhā ... asekkhā here.17
They may be in training, they may be no longer in training.
[12] Kati parittā?
Are any little?
Kati mahaggatā?
Are any very great?
Kati appamāṇā?
Are any immeasurable?
Appamāṇā.
(They are) immeasurable.
[13] Kati parittārammaṇā?
Are any little sense-objects?
Kati mahaggatārammaṇā?
Are any very great sense-objects?
Kati appamāṇārammaṇā?
Are any immeasurable sense-objects?
Appamāṇārammaṇā.
(They are) immeasurable sense-objects
[14] Kati hīnā?
Are any inferior?
Kati majjhimā?
Are any middling?
Kati paṇītā?
Are any excellent?
Paṇītā.
(They are) excellent.
[15] Kati micchattaniyatā?
Are any wrongful and have a fixed destiny?
Kati sammattaniyatā?
Are any righteous and have a fixed destiny?
Kati aniyatā?
Do any not have a fixed destiny?
Siyā sammattaniyatā, siyā aniyatā.
They may be righteous and have a fixed destiny, they may not have a fixed destiny.
[16] Kati Maggārammaṇā?
Do any have Path as their sense-objects?
Kati Maggahetukā?
Do any have Path as their roots?
Kati Maggādhipatino?
Do any have Path as their predominant (factor)?
Na maggārammaṇā, Thai omits the negative na.18 siyā maggahetukā, siyā maggādhipatino,
(They do) not have Path as their sense-objects, they may have Path as their roots, they may have Path as their predominant (factor),
siyā na vattabbā maggahetukā ti pi, maggādhipatino ti pi.
they may not be spoken of as having Path as their roots, or as their predominant (factor).
[17] Kati uppannā?
Have any arisen?
Kati anuppannā?
Have any not arisen?
Kati uppādino?
Will any arise?
Siyā uppannā, siyā anuppannā, siyā uppādino.
They may be arisen, they may be unarisen, they may arise.
[18] Kati atītā?
Are any past?
Kati anāgatā?
Are any future?
Kati paccuppannā?
Are any present?
Siyā atītā, siyā anāgatā, siyā paccuppannā. Siyā anāgatā, siyāpaccuppannā, siyā atītā, which is against its own edition of Dhs. And also against the normal order in Pāḷi.19
They may be past, they may be future, they may be present.
[19] Kati atītārammaṇā?
Are any past sense-objects?
Kati anāgatārammaṇā?
Are any future sense-objects?
Kati paccuppannārammaṇā?
Are any present sense-objects?
Na vattabbā atītārammaṇā ti pi, anāgatārammaṇā ti pi, paccuppannārammaṇā ti pi.
(They are) not to be spoken of as past sense-objects, as future sense-objects, (or) as present sense-objects.
[20] Kati ajjhattā?
Are any his own?
Kati bahiddhā?
Are any another's?
Kati ajjhattabahiddhā?
Are any his own and another's?
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.
They may be his own, they may be another's, they may be his own and another's.
[21] Kati ajjhattārammaṇā?
Are any internal sense-objects?
Kati bahiddhārammaṇā?
Are any external sense-objects?
Kati ajjhattabahiddhārammaṇā?
Are any internal and external sense-objects?
Bahiddhārammaṇā.
(They are) external sense-objects.
[22] Kati sanidassanasappaṭighā?
Do any have manifestation and stimulus?
Kati anidassanasappaṭighā?
Do any not have manifestation and have stimulus?
Kati anidassana-appaṭighā? Thai: anidassanāppaṭighā, and in the answer.20
Do any not have manifestation and stimulus?
Anidassana-appaṭighā.
(They do) not have manifestation and stimulus.
Tikamātikā BJT omits.21
The Triplets Tabulation
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