Dhammānussati …pe… saṅghānussati … sīlānussati … cāgānussati … devatānussati … ānāpānassati … maraṇassati … kāyagatāsati … upasamānussati.   Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace.  

satindriyaṁ bhāveti …   the faculty of mindfulness …  
satibalaṁ bhāveti …  
the power of mindfulness …  
Satisambojjhaṅgaṁ bhāveti …  
If they develop the awakening factor of mindfulness …  
sammāsatiṁ bhāveti …  
right mindfulness …  
ānāpānassatiṁ bhāveti …  
mindfulness of breathing …  
kāyagatāsatiṁ bhāveti …  
mindfulness of the body …  
satindriyaṁ bhāveti …  
the faculty of mindfulness …  
satibalaṁ bhāveti …  
the power of mindfulness …  
satindriyaṁ bhāveti …  
the faculty of mindfulness …  
satibalaṁ bhāveti …  
the power of mindfulness …  

30. Kāyagatāsativagga   The Chapter on Mindfulness of the Body  
evamevaṁ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti.  
In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.”  
“Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattati.  
“One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom.  
Kāyagatā sati.  
Mindfulness of the body.  
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”  
Kāyagatāya satiyā.  
Mindfulness of the body.  
Kāyagatāya satiyā.  
Mindfulness of the body.  
Kāyagatāya satiyā.  
Mindfulness of the body.  
Kāyagatāya satiyā.  
Mindfulness of the body.  
Kāyagatā sati.  
Mindfulness of the body.  
Kāyagatāya satiyā.  
Mindfulness of the body.  
Kāyagatā sati.  
Mindfulness of the body.  
Kāyagatā sati.  
Mindfulness of the body.  

“Amataṁ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṁ na paribhuñjanti.   “Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy freedom from death.  
Amataṁ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṁ paribhuñjantī”ti.  
Those who enjoy mindfulness of the body enjoy freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, aparibhuttaṁ yesaṁ kāyagatāsati aparibhuttā.  
“Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed freedom from death.  
Amataṁ tesaṁ, bhikkhave, paribhuttaṁ yesaṁ kāyagatāsati paribhuttā”ti.  
Those who have enjoyed mindfulness of the body have enjoyed freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, parihīnaṁ yesaṁ kāyagatāsati parihīnā.  
“Mendicants, those who have lost mindfulness of the body have lost freedom from death.  
Amataṁ tesaṁ, bhikkhave, aparihīnaṁ yesaṁ kāyagatāsati aparihīnā”ti.  
Those who haven’t lost mindfulness of the body haven’t lost freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, viraddhaṁ yesaṁ kāyagatāsati viraddhā.  
“Mendicants, those who have missed out on mindfulness of the body have missed out on freedom from death.  
Amataṁ tesaṁ, bhikkhave, āraddhaṁ yesaṁ kāyagatāsati āraddhā”ti.  
Those who have undertaken mindfulness of the body have not missed out on freedom from death.”  
āraddhaṁ → aviraddhaṁ (mr)  
“Amataṁ te, bhikkhave, pamādiṁsu ye kāyagatāsatiṁ pamādiṁsu.  
“Mendicants, those who have neglected mindfulness of the body have neglected freedom from death.  
Amataṁ te, bhikkhave, na pamādiṁsu ye kāyagatāsatiṁ na pamādiṁsu”.  
Those who have not neglected mindfulness of the body have not neglected freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, pamuṭṭhaṁ yesaṁ kāyagatāsati pamuṭṭhā.  
“Mendicants, those who have forgotten mindfulness of the body have forgotten freedom from death.  
Amataṁ tesaṁ, bhikkhave, appamuṭṭhaṁ yesaṁ kāyagatāsati appamuṭṭhā”ti.  
Those who haven’t forgotten mindfulness of the body haven’t forgotten freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, anāsevitaṁ yesaṁ kāyagatāsati anāsevitā.  
“Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated freedom from death.  
Amataṁ tesaṁ, bhikkhave, āsevitaṁ yesaṁ kāyagatāsati āsevitā”ti.  
Those who have cultivated mindfulness of the body have cultivated freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, abhāvitaṁ yesaṁ kāyagatāsati abhāvitā.  
“Mendicants, those who haven’t developed mindfulness of the body haven’t developed freedom from death.  
Amataṁ tesaṁ, bhikkhave, bhāvitaṁ yesaṁ kāyagatāsati bhāvitā”ti.  
Those who have developed mindfulness of the body have developed freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, abahulīkataṁ yesaṁ kāyagatāsati abahulīkatā.  
“Mendicants, those who haven’t practiced mindfulness of the body haven’t practiced freedom from death.  
Amataṁ tesaṁ, bhikkhave, bahulīkataṁ yesaṁ kāyagatāsati bahulīkatā”ti.  
Those who have practiced mindfulness of the body have practiced freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, anabhiññātaṁ yesaṁ kāyagatāsati anabhiññātā.  
“Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into freedom from death.  
Amataṁ tesaṁ, bhikkhave, abhiññātaṁ yesaṁ kāyagatāsati abhiññātā”ti.  
Those who have had insight into mindfulness of the body have had insight into freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, apariññātaṁ yesaṁ kāyagatāsati apariññātā.  
“Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood freedom from death.  
Amataṁ tesaṁ, bhikkhave, pariññātaṁ yesaṁ kāyagatāsati pariññātā”ti.  
Those who have completely understood mindfulness of the body have completely understood freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, asacchikataṁ yesaṁ kāyagatāsati asacchikatā.  
“Mendicants, those who haven’t realized mindfulness of the body haven’t realized freedom from death.  
Amataṁ tesaṁ, bhikkhave, sacchikataṁ yesaṁ kāyagatāsati sacchikatā”ti.  
Those who have realized mindfulness of the body have realized freedom from death.”  

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,   It’s when a mendicant develops the awakening factors of mindfulness,  
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā.   An assembly where the mendicants are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties.  

Satibalañca samādhibalañca.   The power of mindfulness and the power of immersion.  
Muṭṭhassaccañca asampajaññañca.  
Lack of mindfulness and lack of situational awareness.  
Sati ca sampajaññañca.  
Mindfulness and situational awareness.  

So tamhā āsanā vuṭṭhahanto satisammosā pakireyya.   so that if they get up from the seat without mindfulness, everything gets scattered.  

Upekkhāsatisaṁsuddhaṁ,   Pure equanimity and mindfulness,  

‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.   ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.  
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti.  
‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’  

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  
saṅgharitvā → saṁharitvā (bj, pts1ed)  
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  
saṅgharitvā → saṁharitvā (bj, pts1ed)  

sammādiṭṭhi …pe… sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.   It’s a person who is not restless, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties.  

Āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi.  
asammuṭṭhā → apammuṭṭhā (bj); appamuṭṭhā (sya-all, km)  
‘āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti, idaṁ te uddhaccasmiṁ.  
‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness.  

satindriyaṁ bhāveti …   mindfulness …  
satibalaṁ bhāveti …  
mindfulness …  
Satisambojjhaṅgaṁ bhāveti …  
They develop the awakening factor of mindfulness …  
sammāsatiṁ bhāveti …  
right mindfulness …  

Tasmā hi dhīro idhupaṭṭhitassatī,   So a wise one in this life, with mindfulness established,  

Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, carampi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.   Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.  
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccatīti.  
and when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.  

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,   It’s when a mendicant develops the awakening factors of mindfulness,  

Anabhijjhā, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.   Contentment, good will, right mindfulness, and right immersion.  

Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.   Good will … Right mindfulness … Right immersion …  
‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ:  
‘I’ll reject this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them:  
So vata, paribbājakā, sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible to reject this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.  
Sammāsatiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.  
If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness.  

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and establishing mindfulness in front of him.  

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati;   There is a way of developing immersion further that leads to mindfulness and awareness.  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?  
And what is the way of developing immersion further that leads to mindfulness and awareness?  
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.  
This is the way of developing immersion further that leads to mindfulness and awareness.  

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.   It’s when a mendicant has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammāsati → sammāsatī (bj, mr) | sammāsamādhi → sammāsamādhī (bj, mr)  
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.  
It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations.  
sammāvimutti → sammāvimuttī (bj, mr) 

Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
ādittasīso vā tasseva → tassa tasseva (bj, sya-all, km)  

“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.   “Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations.  
‘Mā me rajanīyesu dhammesu cittaṁ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;  
‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind.  

So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  

Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ—  The faculties of faith, energy, mindfulness, and immersion.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ—  The powers of faith, energy, mindfulness, and immersion.  

Satibalasutta   The Power of Mindfulness  
Satibalasutta → tatiyabalasuttaṁ (bj) 
Satibalaṁ, samādhibalaṁ, anavajjabalaṁ, saṅgahabalaṁ— 
The powers of mindfulness, immersion, blamelessness, and inclusiveness.  

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.   faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.   faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.   faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
Tassimāni pañcindriyāni …pe… paññindriyaṁ.  
But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom.  

Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.   They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.  
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.  
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.  
Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.  

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato   When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all, pts1ed potthakesu | samannāgato → samannāgato. so (mr) 
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  

Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;   It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities.  

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti.   It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti;  
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities.  
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti;  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities.  

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.   It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;  
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.  
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities.  

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.   It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;  
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.  
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities.  

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.   It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;  
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.  
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities.  

…pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.   “Someone with four qualities is cast down to hell. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is raised up to heaven. … right livelihood, right effort, right mindfulness, and right immersion. …” 

…pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti …pe….   “A foolish person … creates much wickedness. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … creates much merit. … right livelihood, right effort, right mindfulness, and right immersion. …” 

Sammādiṭṭhi …pe… sammāsamādhi.   Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—  The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  

“Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyaṁ.   “Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.  
Kathañca, bhikkhave, satādhipateyyaṁ hoti?  
And how is mindfulness its ruler?  
‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’  
‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’  
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’  
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’  
aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ → aphassitaṁ vā dhammaṁ vimuttiyā phassissāmi phassitaṁ (bj, pts1ed) 
Evaṁ kho, bhikkhave, satādhipateyyaṁ hoti.  
That’s how mindfulness is its ruler.  
‘Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyan’ti,  
‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’  

Vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of energy, mindfulness, immersion, and wisdom.  

Satipaṭṭhānasutta   Mindfulness Meditation  
Satipaṭṭhānasutta → catusatipaṭṭhānasuttaṁ (bj) 

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, satibalaṁ?  
And what is the power of mindfulness?  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idaṁ vuccati, bhikkhave, satibalaṁ.  
This is called the power of mindfulness.  
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, mindfulness, immersion, and wisdom.  
Kattha ca, bhikkhave, satibalaṁ daṭṭhabbaṁ?  
And where should the power of mindfulness be seen?  
Catūsu satipaṭṭhānesu.  
In the four kinds of mindfulness meditation.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.   Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.  

So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in front of him.  

So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.  
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in front of him.  

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ āsevanto nacirasseva akuppaṁ paṭivijjhati.   “Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ āsevanto nacirasseva akuppaṁ paṭivijjhatī”ti.  
A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.” 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ bhāvento nacirasseva akuppaṁ paṭivijjhati.   “Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ bhāvento nacirasseva akuppaṁ paṭivijjhatī”ti.  
A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.” 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ bahulīkaronto nacirasseva akuppaṁ paṭivijjhati.   “Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ bahulīkaronto nacirasseva akuppaṁ paṭivijjhatī”ti.  
A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.” 

‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.   They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’  
nipakkasatino → nepakkasatino (?) 

micchāsatinī ca,   wrong mindfulness,  
micchāsatinī ca → micchāsati ca (sya-all) 
sammāsatinī ca,  
right mindfulness,  

Satisūpaṭṭhitasutta   Mindfulness Well Established  
Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  
It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.  

catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;   Their mind is firmly established in the four kinds of mindfulness meditation.  
suppatiṭṭhitacitto → supaṭṭhitacitto (bj, sya-all); supatiṭṭhitacitto (pts1ed); sūpaṭṭhitacitto (mr)  

gilānake upasaṅkamitvā satiṁ uppādeti:   When they are sick, they go to them and prompt their mindfulness, saying:  
‘arahaggataṁ āyasmanto satiṁ upaṭṭhāpethā’ti;  
‘Establish your mindfulness, good sirs, in what is worthy.’  

Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ—  The faculties of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Paṭhamamaraṇassatisutta   Mindfulness of Death (1st)  
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.  
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti?  
But do you develop mindfulness of death?”  
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:  
“As to the mendicants who develop mindfulness of death by wishing  
cāyaṁ → yvāyaṁ (pts1ed, mr)  
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya.  
these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.  
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:  
But as to the mendicants who develop mindfulness of death by wishing  
khvāyaṁ → yopāyaṁ (mr) 
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya.  
these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.  
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvessāma āsavānaṁ khayāyā’ti.  
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’  

Dutiyamaraṇassatisutta   Mindfulness of Death (2nd)  
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.  
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā?  
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in freedom from death and end in freedom from death?  
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti.  
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.”  

“yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.   “Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch , set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  

Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.   Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Idaṁ, ānanda, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ satisampajaññāya saṁvattatī”ti.  
When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” 

Sati gīvā siro paññā,   Mindfulness is his neck, his head is wisdom— 

Saddhā sati ca vīriyaṁ,   faith, mindfulness, and energy,  

So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.   They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.  
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.  

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,   Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,  

Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.   If a mendicant living in the wilderness is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,  
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.  
If a mendicant who wears robes offered by householders is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,  

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Assaddhiyaṁ, ahirikaṁ, anottappaṁ, kosajjaṁ, muṭṭhassaccaṁ, duppaññataṁ—  Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness.  
Assaddhiyaṁ, ahirikaṁ, anottappaṁ, kosajjaṁ, muṭṭhassaccaṁ, duppaññataṁ— 
Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness.  

Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ.   Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery.  
Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ.  
Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery.  

Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā.   You should develop being easy to admonish to give up being hard to admonish, good friendship to give up bad friendship, and mindfulness of breathing to give up a scattered mind.  

Saddhābalaṁ, vīriyabalaṁ, hirībalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
Satibalaṁ samādhi ca,  
mindfulness and immersion,  

Saddhābalaṁ, vīriyabalaṁ, hirībalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, satibalaṁ?  
And what is the power of mindfulness?  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idaṁ vuccati, bhikkhave, satibalaṁ.  
This is called the power of mindfulness.  
catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Satibalaṁ samādhi ca,  
mindfulness and immersion,  

satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo,   for mindfulness and alertness …  

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhāpessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsuṁ vihareyyun’ti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.  

Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṁ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants develop the awakening factor of mindfulness …  

Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.   It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.   Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.  

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmī”ti.   With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.”  

Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.   in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati  
in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Yasmiṁ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati,   When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness,  

Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.   The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Catunnaṁ satipaṭṭhānānaṁ …pe… ariyassa aṭṭhaṅgikassa maggassa.  
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

Satisambojjhaṅgo …pe…   The awakening factor of mindfulness …  

Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.   How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?  
yehi → yena (pts1ed, mr) 
Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.  
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.  
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.  
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?” 

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.  
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

sammādiṭṭhi …pe… sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

evamevaṁ kho, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.   Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation.  

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi.   Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  

Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino.   It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino.  
It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Paṭhamamaraṇassatisutta   Mindfulness of Death (1st)  
Paṭhamamaraṇassatisutta → paṭhamamaraṇasatisuttaṁ (bj)  
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.  
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti.  
But do you develop mindfulness of death?”  
maraṇassatin”ti → maraṇasatinti (bj)  
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.  
“Sir, I too develop mindfulness of death.”  
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti.  
That’s how I develop mindfulness of death.”  
“yvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:  
“The mendicants who develop mindfulness of death by wishing  
yvāyaṁ → yo cāyaṁ (si)  
ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’.  
These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.  
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:  
But the mendicants who develop mindfulness of death by wishing  
khvāyaṁ → yo cāyaṁ (sya-all); yo ca kho yaṁ (mr)  
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’.  
These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.  
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvayissāma āsavānaṁ khayāyā’ti.  
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’  

Dutiyamaraṇassatisutta   Mindfulness of Death (2nd)  
maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.  
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā?  
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in freedom from death and end in freedom from death?  
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti.  
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.” 

9. Sativagga   9. Mindfulness  
Satisampajaññasutta  
Mindfulness and Situational Awareness  
“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ.  
“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.  
Evamevaṁ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ;  
In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.  
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ.  
When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.  
Evamevaṁ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ;  
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti,  
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

9. Sativagga   9. Mindfulness  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.   They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.  
ānāpānassati → ānāpānasati (bj, pts1ed) 

asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.   They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.  

“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.   “Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.  
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyyā”ti.  
Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”  

“Satādhipateyyā, bhante”ti.   “Mindfulness is their ruler.”  

Sūrā, satimanto, idha brahmacariyavāso—  Bravery, mindfulness, and the spiritual life is lived here.  

‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;   ‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’  

So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in front of them.  

‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’  

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Sikkhādubbalyasutta  
Weaknesses in Training and Mindfulness Meditation  
Sikkhādubbalyasutta → sikkhādubbalyasatipaṭṭhānasuttaṁ (bj) … satipaṭṭhānasuttaṁ (bj) 
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā.  
To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation.  
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā.  
To give up these five hindrances you should develop the four kinds of mindfulness meditation.  
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up those five hindrances you should develop these four kinds of mindfulness meditation.” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ kāmaguṇānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imāsaṁ kho, bhikkhave, pañcannaṁ gatīnaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five destinations you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ cetokhilānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five kinds of emotional barrenness you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga   7. Mindfulness Meditation  
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā.  
To give up these five emotional shackles you should develop the four kinds of mindfulness meditation.  
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five emotional shackles you should develop these four kinds of mindfulness meditation.”  

(Yathā satipaṭṭhānavagge tathā sammappadhānavasena vitthāretabbā.)  (Tell in full as in the chapter on mindfulness meditation.) 

(Yathā satipaṭṭhānavagge tathā iddhipādavasena vitthāretabbā.)  (Tell in full as in the chapter on mindfulness meditation.) 

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.   Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.   Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  

Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti.   It’s when a mendicant’s heart is guarded by mindfulness.  
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Catūsu satipaṭṭhānesu—  The four kinds of mindfulness meditation. …  

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.   Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. …  

‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  

‘abhijjhālu bahulaṁ viharāmi …pe… asamāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  

‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  

‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   ‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  

Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   Suppose a mendicant, while checking, doesn’t see any of these skillful qualities in themselves. In order to get them they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
Suppose a mendicant, while checking, sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to get the skillful qualities they don’t see.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  

‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.   ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’  

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.   The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.  
anabhiratasaññā → anabhiratisaññā (mr)  
Katamā cānanda, ānāpānassati?  
And what is mindfulness of breathing?  
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and establishes mindfulness in front of them.  
Ayaṁ vuccatānanda, ānāpānassati.  
This is called mindfulness of breathing.  

‘Asatāsampajaññan’tissa vacanīyaṁ.   You should say: ‘Lack of mindfulness and situational awareness.’  
Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled.  
Ko cāhāro asatāsampajaññassa?  
And what is the fuel for lack of mindfulness and situational awareness?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ.  
You should say: ‘The four kinds of mindfulness meditation.’  
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.  
I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled.  
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ?  
And what is the fuel for the four kinds of mindfulness meditation?  
‘Satisampajaññan’tissa vacanīyaṁ.  
You should say: ‘Mindfulness and situational awareness.’  
Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that mindfulness and situational awareness is fueled by something, it’s not unfueled.  
Ko cāhāro satisampajaññassa?  
And what is the fuel for mindfulness and situational awareness?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

‘Asatāsampajaññan’tissa vacanīyaṁ.   You should say: ‘Lack of mindfulness and situational awareness.’  
Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled.  
Ko cāhāro asatā sampajaññassa?  
And what is the fuel for lack of mindfulness and situational awareness?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ.  
You should say: ‘The four kinds of mindfulness meditation.’  
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.  
I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled.  
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ?  
And what is the fuel for the four kinds of mindfulness meditation?  
‘Satisampajaññan’tissa vacanīyaṁ.  
You should say: ‘Mindfulness and situational awareness.’  
Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that mindfulness and situational awareness is fueled by something, it’s not unfueled.  
Ko cāhāro satisampajaññassa?  
And what is the fuel for mindfulness and situational awareness?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti …pe…  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

Muṭṭhassaccaṁ appahāya, asampajaññaṁ appahāya, cetaso vikkhepaṁ appahāya—  Unmindfulness, lack of situational awareness, and scattered mind.  
Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.  
ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.  
So upārambhacitto samāno abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind.  
Muṭṭhassaccaṁ pahāya, asampajaññaṁ pahāya, cetaso vikkhepaṁ pahāya— 
Unmindfulness, lack of situational awareness, and a scattered mind.  
Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind.  
ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind.  
So anupārambhacitto samāno bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.  
When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind.  

muṭṭhassaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.   and unmindfulness means decline …  

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.   Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation.  

Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.   But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors.  

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato   When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe….  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …  

Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—  The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  

Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.   Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.  
micchāñāṇissa → micchāñāṇassa (pts1ed, mr)  
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahoti.  
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.  
sammāñāṇissa → sammāñāṇassa (pts1ed, mr) 

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa   “Mendicants, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa …pe… sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  

Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.   An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.  
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.  
A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” 

Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti;   For one of right mindfulness, wrong mindfulness is worn away.  
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;  
And the many bad, unskillful qualities that arise because of wrong mindfulness are worn away.  
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.  
And because of right mindfulness, many skillful qualities are fully developed.  

sammāsatissa, bhikkhave, micchāsati niddhotā hoti …   For one of right mindfulness, wrong mindfulness is washed away. …  

sammāsatissa, bhikkhave, micchāsati virittā hoti …   For one of right mindfulness, wrong mindfulness is purged. …  

sammāsatissa, bhikkhave, micchāsati vantā hoti …   For one of right mindfulness, wrong mindfulness is vomited up. …  

sammāsatissa, bhikkhave, micchāsati niddhantā hoti …   For one of right mindfulness, wrong mindfulness is blown away. …  

“Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti.   “Mendicant, it’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṁ sammāñāṇaṁ, asekhā sammāvimutti—  An adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchāsati, bhikkhave, adhammo;   Wrong mindfulness is a bad principle.  
sammāsati dhammo;  
Right mindfulness is a good principle.  
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho;  
And the many bad, unskillful qualities produced by wrong mindfulness are bad results.  
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.  
And the many skillful qualities fully developed because of right mindfulness are good results.  

micchāsati, āvuso, adhammo;   Wrong mindfulness is a bad principle.  
sammāsati dhammo …  
Right mindfulness is a good principle. …  

micchāsati, bhikkhave, adhammo;   Wrong mindfulness is a bad principle.  
sammāsati dhammo …  
Right mindfulness is a good principle. …  

micchāsati orimaṁ tīraṁ, sammāsati pārimaṁ tīraṁ;   Wrong mindfulness is the near shore, and right mindfulness is the far shore.  

… ‘Micchāsatiyā kho pāpako vipāko—  ‘Wrong mindfulness has a bad result  
So iti paṭisaṅkhāya micchāsatiṁ pajahati;  
Reflecting like this, they give up wrong mindfulness,  
micchāsatiyā paccorohati.  
they descend from wrong mindfulness.  

micchāsatiyā kho …   ‘Wrong mindfulness …’ …  

Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.   Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” 

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi …pe… sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi …pe… micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Iti kho te, nandiya, tathāgataṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā.   In this way you should establish mindfulness internally based on the Realized One.  
Iti kho te, nandiya, dhammaṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā.  
In this way you should establish mindfulness internally based on the teaching.  
Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṁ sati upaṭṭhāpetabbā.  
In this way you should establish mindfulness internally based on good friends.  
Iti kho te, nandiya, cāgaṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā.  
In this way you should establish mindfulness internally based on generosity.  
Iti kho te, nandiya, devatā ārabbha ajjhattaṁ sati upaṭṭhāpetabbā.  
In this way you should establish mindfulness internally based on the deities.  

Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti.   It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation.  
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands the four kinds of mindfulness meditation.  

Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.   There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.  
sammussati → mussati (bj, pts1ed); pamussati (sya-all)  
‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti;  
‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā  
But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.  
Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.  
But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’  

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.   Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  
sīlasampanno, indriyesu guttadvāro → bhojane mattaññū (bj, mr)  
4.3.2.2. Satisampajañña  
4.3.2.2. Mindfulness and Situational Awareness  
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?  
And how does a mendicant have mindfulness and situational awareness?  
Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.  
That’s how a mendicant has mindfulness and situational awareness.  
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,  
When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.  
Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  

“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   “Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.  
Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.  

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.   Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti?  
And how does a mendicant have mindfulness and situational awareness?  
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.  
That’s how a mendicant has mindfulness and situational awareness.  
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.  
phāsu → phāsuṁ (bj, sya-all, km, pts1ed)  
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe…  
As long as the mendicants develop the awakening factors of mindfulness …  
‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.  
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”  
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.  
But he endured unbothered, with mindfulness and situational awareness.  
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.  
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.  
But he endured unbothered, with mindfulness and situational awareness.  

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsi.   With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

8. Catusatipaṭṭhāna   8. Mindfulness Meditation  
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya.  
“What do the good gods of the Thirty-Three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.  
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.  
These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”  
Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati.  
Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.  
Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.  
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.  

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Mahāsatipaṭṭhānasutta   The Longer Discourse on Mindfulness Meditation  
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
1.1. Kāyānupassanāānāpānapabba  
1.1. Mindfulness of Breathing  
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Katamā ca, bhikkhave, sammāsati?  
And what is right mindfulness?  
Ayaṁ vuccati, bhikkhave, sammāsati.  
This is called right mindfulness.  
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ  
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…  
anyone who develops these four kinds of mindfulness meditation in this way for six years …  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ  
anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:  
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.  
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’  

“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.   “Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.  
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.  
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.  
Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.  
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.  
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.  
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”  

‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.   ‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.  
satiyā sammosā → satiyā sammosāya (sya-all)  
“ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti,  
“The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā,  
But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.  
satiyā sammosā evaṁ → sammosāya te (sya-all, mr); sammosā eva (pts1ed)  

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  

Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.   ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’  
cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.  
the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.  
There are these seven awakening factors: the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.  
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā.  
I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future.  
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.  
These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.”  

Muṭṭhassaccañca asampajaññañca.   Lack of mindfulness and lack of situational awareness.  
Sati ca sampajaññañca.  
Mindfulness and situational awareness.  
Satibalañca samādhibalañca.  
The power of mindfulness and the power of immersion.  
Cattāro satipaṭṭhānā.  
Four kinds of mindfulness meditation:  
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
catutthaṁ jhānaṁ → catutthajjhānaṁ (sya-all, km, pts1ed)  
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.  
There is a way of developing immersion further that leads to mindfulness and awareness.  
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?  
And what is the way of developing immersion further that leads to mindfulness and awareness?  
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.  
This is the way of developing immersion further that leads to mindfulness and awareness.  
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,  
It’s when a mendicant develops the awakening factors of mindfulness,  
anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.  
contentment, good will, right mindfulness, and right immersion.  
vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.  
energy, mindfulness, immersion, and wisdom.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.  
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.  
right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.  
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
for mindfulness and alertness …  
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.  
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.  
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.  
It’s when a mendicant’s heart is guarded by mindfulness.  
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.  
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Kāyagatāsati sātasahagatā.   Mindfulness of the body that is full of pleasure.  
Sati ca sampajaññañca.  
Mindfulness and situational awareness.  
Cattāro satipaṭṭhānā— 
The four kinds of mindfulness meditation.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.  
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
for mindfulness and alertness …  
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.  
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. …  
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.  
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti.  
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.  
It’s when a mendicant’s heart is guarded by mindfulness.  
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
sammāsatissa micchāsati …  
For one of right mindfulness, wrong mindfulness is worn away. …  
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.  
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;   It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness,  

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.  
asammuṭṭhā → appamuṭṭhā (cck); appammuṭṭhā (sya1ed, sya2ed) 
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya.   It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo.  
‘Others will have wrong mindfulness, but here we will have right mindfulness.’  

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Satipaṭṭhānasutta   Mindfulness Meditation  
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
1.1. Kāyānupassanāānāpānapabba  
1.1. Mindfulness of Breathing  
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.  
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ  
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…  
anyone who develops these four kinds of mindfulness meditation in this way for six years …  
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ  
anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:  
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti.  
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’  

Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.   They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice.  

Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.   As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
Their mindfulness does not become established …  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
‘While living close by this jungle thicket, my mindfulness does not become established …  
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.  
Moreover, while living close by this jungle thicket, my mindfulness does not become established …’  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.  
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
‘While living close by this jungle thicket, my mindfulness becomes established …  
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.  
Moreover, while living close by this jungle thicket, my mindfulness becomes established …’  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
Their mindfulness becomes established …  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
‘While living close by this jungle thicket, my mindfulness becomes established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
‘… my mindfulness does not become established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
Their mindfulness does not become established …  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
‘… my mindfulness does not become established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
Their mindfulness becomes established …  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
‘… my mindfulness becomes established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
‘While living supported by this person, my mindfulness becomes established …  

Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.  
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.  
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.   I just had to prompt their mindfulness.  
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.  
I just had to prompt their mindfulness.  

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;   mindfulness,  
na kho rāmasseva ahosi sati, mayhampatthi sati;  
mindfulness,  
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato   When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,  
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho idha na dissati, catukkaṅguttare pana imasmiṁ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭipūrito. 9M:1388; 10M:1289 
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.  
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.  

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma.   Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

Idha, sāriputta, bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā:   It’s a mendicant who, after the meal, returns from almsround, sits down cross-legged, sets their body straight, and establishes mindfulness in front of them, thinking:  

Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti.   It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation.  
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands the four kinds of mindfulness meditation.  

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;   mindfulness,  
na kho rāmasseva ahosi sati, mayhampatthi sati;  
mindfulness,  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.  
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  

So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.   When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.  
manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.  
When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all potthakesu natthi, 9M:1042; 10M:20, 10M:1289; 11M:44; 15A4:1264; 31Pu:449 
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.  
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.  
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,  
When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.  

‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṁ.   You should train yourselves like this: ‘We will have situational awareness and mindfulness. We will act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness.  
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.  
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.