1Thus have I heard. On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta's Grove, Anathapiṇḍika's Park. [n.280] The Venerable Anuruddha already appears as a proponent of satipaṭṭhāna at 47.26–28. The present saṁyutta is virtually an appendix to the Satipaṭṭhānasaṁyutta. Then, while the Venerable Anuruddha was alone in seclusion, a reflection arose in his mind thus: "Those who have neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete destruction of suffering."

2Then the Venerable Mahāmoggallāna, having known with his own mind the reflection in the Venerable Anuruddha's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:

"To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?"

3"Here, friend, a bhikkhu dwells contemplating the nature of origination in the body internally; [n.281] This paragraph and the two that follow merge the two supplementary sections to each exercise in the Satipaṭṭhāna Sutta; in the latter they follow in sequence but are kept distinct. I explain my reason for translating samudayadhamma, etc., as “the nature of origination,” etc., in n. 178. he dwells contemplating the nature of vanishing in the body internally; he dwells contemplating the nature of origination and vanishing in the body internally—sn.v.295 ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"He dwells contemplating the nature of origination in the body externally; he dwells contemplating the nature of vanishing in the body externally; he dwells contemplating the nature of origination and vanishing in the body externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"He dwells contemplating the nature of origination in the body internally and externally; he dwells contemplating the nature of vanishing in the body internally and externally; he dwells contemplating the nature of origination and vanishing in the body internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4"If he wishes: [n.282] What follows is at SN46.54 (V 119,6-16); see n. 110. ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive, ’ he dwells perceiving the unrepulsive therein. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

5"He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in feelings internally … in feelings externally … in feelings internally and externally—sn.v.296 ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

6"If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein … . If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

7"He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in mind internally … in mind externally … in mind internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

8"If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein … . If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

9"He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in phenomena internally … in phenomena externally … in phenomena internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

10"If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein … . If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

"It is in this way, friend, that these four establishments of mindfulness have been undertaken by a bhikkhu."

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ vihārati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: "yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī"ti.

2Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva – āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca:

"kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī"ti?

3"Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī vihārati, ajjhattaṁ kāye vayadhammānupassī vihārati, ajjhattaṁ kāye samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

Bahiddhā kāye samudayadhammānupassī vihārati, bahiddhā kāye vayadhammānupassī vihārati, bahiddhā kāye samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

Ajjhattabahiddhā kāye samudayadhammānupassī vihārati, ajjhattabahiddhā kāye vayadhammānupassī vihārati, ajjhattabahiddhā kāye samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

4So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha vihārati sato sampajāno.

5Ajjhattaṁ vedanāsu samudayadhammānupassī vihārati, ajjhattaṁ vedanāsu vayadhammānupassī vihārati, ajjhattaṁ vedanāsu samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Bahiddhā vedanāsu samudayadhammānupassī vihārati, bahiddhā vedanāsu vayadhammānupassī vihārati, bahiddhā vedanāsu samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ajjhattabahiddhā vedanāsu samudayadhammānupassī vihārati, ajjhattabahiddhā vedanāsu vayadhammānupassī vihārati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

6So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha vihārati; sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha vihārati sato sampajāno.

7Ajjhattaṁ citte … pe … bahiddhā citte … pe … ajjhattabahiddhā citte samudayadhammānupassī vihārati … ajjhattabahiddhā citte vayadhammānupassī vihārati … ajjhattabahiddhā citte samudayavayadhammānupassī vihārati ātāpī … pe … abhijjhādomanassaṁ.

8So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati … pe … upekkhako tattha vihārati sato sampajāno.

9Ajjhattaṁ dhammesu … pe … bahiddhā dhammesu … pe … ajjhattabahiddhā dhammesu samudayadhammānupassī vihārati … ajjhattabahiddhā dhammesu vayadhammānupassī vihārati … ajjhattabahiddhā dhammesu samudayavayadhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

10So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha vihārati … pe … upekkhako tattha vihārati sato sampajāno.

Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī"ti.

Paṭhamaṁ.