MAHASATIPATTHANA SUTTA PDF

Pour libre distribution. Quels sont ces quatre? Il demeure observant les sensations Le corps "Et comment fait un moine pour regarder en son entier le corps dans le corps? Toujours attentif, il inspire; attentif il expire.

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Uddeso 1. Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, 3 observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter].

The Observation of Body A. And how, monks, does a monk dwell observing body in body? So sato va assasati, sato va passasati. Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth. With this awareness, he breathes in, with this awareness, he breathes out.

Breathing in a deep breath, he understands properly: 5 "I am breathing in a deep breath. Thus 6 he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally.

Now his awareness is established: "This is body! This is how, monks, a monk dwells observing body in body. Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body.

In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. Again, monks, a monk, while going forward or backward, he does so with constant thorough understanding of impermanence; 11 whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence.

Again, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.

Just as if there were a double-mouthed provision bag, full of various kinds of grains and seeds, such as hill-paddy, paddy, mung-beans, cow-peas, sesame seeds and husked rice, and as if there were a man with discerning eyes, who, after having opened that bag would examine the contents, saying: "This is hill-paddy, this is paddy, these are mung-beans, these are cow-peas, these are sesame seeds and this is husked rice"; in this same way, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.

Again, monks, a monk reflects on this very body, however it is placed or disposed, considering it according to the characteristic of each element: "In this body, there is the earth-element, the water-element, the fire-element and the air-element. Just as if, monks, a skilful cow-butcher or his apprentice, after having slaughtered a cow and having divided it into portions, would sit down at the junction of four roads; in the same way, monks, a monk reflects on this very body, however it is placed or disposed, considering the material elements: "In this body, there is the earth-element, the water-element, the fire-element and the air-element.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, dead for one, two or three days, swollen, blue and festering, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, being eaten by crows, being eaten by vultures, being eaten by falcons, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by leopards, being eaten by jackals and being eaten by different kinds of creatures, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton with some flesh and blood attached to it and held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh but smeared with blood and held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh or blood, held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it. Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to disconnected bones, scattered in all directions, here a bone of the hand, there a bone of the foot, here a bone of the ankle, there a bone of the knee, here a bone of the thigh and there a bone of the pelvis, here a bone of the spine, there a bone of the back, again there a bone of the shoulder, here a bone of the throat, there a bone of the chin, here a bone of the teeth and there a bone of the skull, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to bleached bones of conch-like colour, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it. Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, of bones that are piled up in a heap more than a year old, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, the bones having rotted away to powder, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it.

How, monks, does a monk dwell, observing sensations in sensations? Thus he dwells observing sensations in sensations internally, or he dwells observing sensations in sensations externally, 13 or he dwells observing sensations in sensations both internally and externally. Thus he dwells observing the phenomenon of arising in sensations, thus he dwells observing the phenomenon of passing away in sensations, thus he dwells observing the phenomenon of arising and passing away in sensations. Now his awareness is established: "This is sensation!

This is how, monks, a monk dwells observing sensations in sensations. Again, monks, how does a monk dwell, observing mind in mind? Thus he dwells observing mind in mind internally, or he dwells observing mind in mind externally, or he dwells observing mind in mind both internally and externally.

Now his awareness is established: "This is mind! This is how, monks, a monk dwells observing mind in mind. The Observation of Mental Contents A. Again, monks, how does a monk dwell, observing mental contents in mental contents? Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances. How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?

Here, monks, a monk, whenever sense desire is present in him, he understands properly that, "Sense desire is present in me. He understands properly, how sense desire that has now arisen in him, gets eradicated. He understands properly, how sense desire that has now been eradicated, will in future no longer arise in him. Whenever aversion is present in him, he understands properly that, "Aversion is present in me. He understands properly, how aversion that has now arisen in him, gets eradicated.

He understands properly, how aversion that has now been eradicated, will in future no longer arise in him. Whenever sloth and torpor are present in him, he understands properly that, "Sloth and torpor are present in me.

He understands properly, how sloth and torpor that have now arisen in him, get eradicated. He understands properly, how sloth and torpor that have now been eradicated, will in future no longer arise in him.

Whenever agitation and remorse are present in him, he understands properly that, "Agitation and remorse are present in me. He understands properly, how agitation and remorse that have now arisen in him, get eradicated. He understands properly, how agitation and remorse that have now been eradicated, will in future no longer arise in him. Whenever doubt is present in him, he understands properly that, "Doubt is present in me. He understands properly, how doubt that has now arisen in him, gets eradicated.

He understands properly, how doubt that has now been eradicated, will in future no longer arise in him. Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally.

Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents.

Now his awareness is established: "These are mental contents! This is how, monks, a monk dwells observing mental contents in mental contents as regards the five hindrances. How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging? Here, monks, a monk [understands properly]: "Such is matter, such is the arising of matter, such is the passing away of matter; such are sensations, such is the arising of sensations, such is the passing away of sensations; such is perception, such is the arising of perception, such is the passing away of perception; such are reactions, such is the arising of reactions, such is the passing away of reactions; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.

This is how, monks, a monk dwells observing mental contents in mental contents as regards the five aggregates of clinging. Again, monks, a monk dwells, observing mental contents in mental contents, as regards the six internal and external sense spheres. How, monks, does a monk dwell, observing mental contents in mental contents, as regards the six internal and external sense spheres? Here, monks, a monk understands properly the eye, he understands properly the visible object and he understands properly the bondage that arises dependent on these two.

He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

He understands properly the ear, he understands properly sound and he understands properly the bondage that arises dependent on these two. He understands properly the nose, he understands properly smell and he understands properly the bondage that arises dependent on these two. He understands properly the tongue, he understands properly taste and he understands properly the bondage that arises dependent on these two.

He understands properly the body, he understands properly touch and he understands properly the bondage that arises dependent on these two. He understands properly the mind, he understands properly the contents of the mind and he understands properly the bondage that arises dependent on these two.

This is how, monks, a monk dwells observing mental contents in mental contents as regards the six internal and external sense spheres. Again, monks, a monk dwells observing mental contents in mental contents, as regards the seven factors of enlightenment.

How, monks, does a monk dwell observing mental contents in mental contents, as regards the seven factors of enlightenment? Here, monks, a monk understands properly that, when the factor of enlightenment, awareness, is present within him, "The factor of enlightenment, awareness, is present in me.

He understands properly, how the factor of enlightenment, awareness, that has now arisen, is developed and perfected. When the factor of enlightenment, investigation of Dhamma, 21 is present in him, he understands properly, "The factor of enlightenment, investigation of Dhamma, is present in me.

He understands properly, how the factor of enlightenment, investigation of Dhamma, that has now arisen, is developed and perfected. When the factor of enlightenment, effort, is present in him, he understands properly, "The factor of enlightenment, effort, is present in me. He understands properly, how the factor of enlightenment, that has now arisen, is developed and perfected. When the factor of enlightenment, rapture, 22 is present in him, he understands properly, "The factor of enlightenment, rapture, is present in me.

He understands properly, how the factor of enlightenment, rapture, that has now arisen, is developed and perfected. When the factor of enlightenment, tranquillity, 23 is present in him, he understands properly, "The factor of enlightenment, tranquillity, is present in me.

He understands properly, how the factor of enlightenment, tranquillity, that has now arisen, is developed and perfected. When the factor of enlightenment, concentration, is present in him, he understands properly, "The factor of enlightenment, concentration, is present in me.

He understands properly, how the factor of enlightenment, concentration, that has now arisen, is developed and perfected.

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Satipatthana Sutta

X The updated version is freely available at This version of the text might be out of date. The term sati is related to the verb sarati, to remember or to keep in mind. Non-reactive awareness is actually an aspect of equanimity, a quality fostered in the course of satipatthana. The activity of satipatthana, however, definitely has a motivating agenda: the desire for Awakening, which is classed not as a cause of suffering, but as part of the path to its ending see SN

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