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{{italic title}}
{{short description|10th Sutta in the Majjhima Nikaya, Pāli Canon}}
{{Buddhism|terse=1}}
The '''''Satipaṭṭhāna Sutta'''''<ref>M.i.56ff.</ref>{{refn|group=note|Sanskrit: ''Smṛtyupasthāna Sūtra'' स्मृत्युपस्थान सूत्र, [[Chinese language|Chinese]]: 念處經}} ([[Majjhima Nikaya]] 10: ''The Discourse on the Establishing of Mindfulness''), and the subsequently created '''Mahāsatipaṭṭhāna Sutta'''<ref>D.ii.290ff</ref> ([[Dīgha Nikāya]] 22: ''The Great Discourse on the Establishing of Mindfulness''), are two of the most celebrated and widely studied discourses in the [[Pāli Canon]] of [[Theravada]] Buddhism, acting as the foundation for contemporary ''[[vipassana]]'' meditation practice. The Pāli texts of the Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are largely similar in content; the main difference being a section about the [[Four Noble Truths]] (Catu Ariya Sacca) in the Observation of Phenomena (Dhammānupassana), which is greatly expanded in the Mahāsatipaṭṭhāna Sutta.<ref>{{cite book |last=Kusala |first=Bhante |author-link=Bhante Kusala |date=2014 |title=The Satipaṭṭhāna Sutta - A New Translation with the Pali and English | publisher=Dhamma Sukha Publications |pages=31–33 |isbn=9781500407636}}</ref><ref>{{cite book |last=Thero |first=Kiribathgoda Gnanananda |author-link=Kiribathgoda Gnanananda Thero |date=2016 |title=Pali and English Maha Satipatthana Sutta | publisher=Mahamegha Publishers |pages=41–69 |isbn=9781546562481}}</ref> These ''[[Sutra|sutta]]''s (discourses) stress the practice of [[sati (Buddhism)|sati]] (mindfulness) "for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of ''[[nirvana (Buddhism)|nibbāna]]''."{{refn|group=note|Famously, the Buddha declares at the beginning of this discourse: "This is the direct way [Pāli: ''[[Ekayāna|ekāyano]] [...] maggo''],{{refn|group=subnote|While recognizing that ''ekāyano [...] maggo'' is "more commonly" translated as "the only path," Anālayo (2006, pp. 27-9) argues that ''ekāyano [...] maggo'' is best translated as "direct path" based on the contextual meaning of ''ekāyano'' in the Mahāsīhanāda Sutta ([[Majjhima Nikaya]] 12, [http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html Ñanamoli & Bodhi, 1994], where ''ekāyano'' describes a "one way only" path), its absence from other suttas, implications of speedy realization within the Satipaṭṭhāna Sutta itself, and commentarial elaboration. The [[Pali Text Society]]'s Pali-English Dictionary (Rhys Davids &amp; Stede, 1921-25) appears to support Anālayo's assessment in their entry for "Ayana":『''ekāyano maggo'' leading to one goal, a direct way』(retrieved 15 May 2010 from http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:2056.pali.895215).}} monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of ''[[nirvana (Buddhism)|nibbāna]]''."<ref>Vipassana Research Institute, 1996, pp. 2, 3.</ref>}}

==Sources==

===Dating===
While elements of the Satipathana sutta can be found in the Samyutta Nikaya and the Samyukta Nigama,{{cn|date=December 2021}} which belong to the oldest strata of the Buddhist suttas, the elaborate Maha Satipatthana Sutta exists only in the Theravada Digha Nikaya. [[Bhante Sujato]] postulates that the sutta was compiled from elements from other suttas as late as 20 BCE.{{sfn|Sujato|2012|p=304}}

=== Title translation and related literature ===
''[[Satipatthana|{{IAST|satipaṭṭhāna}}]]'' is a compound of ''[[Sati (Buddhism)|sati]]'', mindfulness; and either ''{{IAST|paṭṭhāna}}'', "foundation," or ''{{IAST|upaṭṭhāna}}'', "presence." The compound term can be interpreted as ''{{IAST|sati-paṭṭhāna}}'' ("foundation of mindfulness") or ''{{IAST|sati-upaṭṭhāna}}'', "presence of mindfulness".{{sfn|Anālayo|2006|pp=29-30}}{{sfn|Thanissaro|2000}}{{sfn|Thera|1996|pp=9-10}} According to Anālayo, the analysis of the term as ''{{IAST|sati-upaṭṭhāna}}'', "presence of mindfulness," is a more etymologically correct derivation as ''{{IAST|upaṭṭhāna}}'' appears both throughout the [[Pali Canon]] and in the Sanskrit translation of this sutta; whereas the ''{{IAST|paṭṭhāna}}'' is only found in the [[Abhidhamma]] and post-nikaya [[Pali literature|Pali commentary]].{{sfn|Anālayo|2006|pp=29-30}}

English translations of the title,『{{IAST|Satipaṭṭhāna Sutta}},』include: 
*"The Arousing of Mindfulness Discourse" [http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html (Soma, 1999)]
*"The Foundations of Mindfulness Discourse"  [http://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html (Nyanasatta, 1994)]
*"The Establishing of Mindfulness Discourse" [https://www.dhammatalks.org/suttas/MN/MN10.html (Thanissaro, 1995)]

In regard to the prefix "Maha-" in the Pāli title of DN 22, this simply means "great," or "larger" and likely refers to DN 22's expanded section on mindfulness of the Four Noble Truths.

===Various recensions and canonical placement===
In the Pali Canon, the ''{{IAST|Satipaṭṭhāna Sutta}}'' is the tenth discourse in the [[Majjhima Nikaya]] (MN 10). In the [[Pali Text Society]] (PTS) edition of the Canon, this text begins on the 55th page of the first volume of its three-volume Majjhima Nikaya (M i 55).

As for the ''{{IAST|Mahāsatipaṭṭhāna Sutta}}'', this is the 22nd discourse in the [[Digha Nikaya]] (DN 22). In the PTS edition of the Canon, the ''Mahāsatipaṭṭhāna Sutta'' begins on the 289th page of the second volume of the PTS' three-volume Digha Nikaya (D ii 289).

In the Chinese Canon, the ''Nian Chu Jing'' (念處經, Smṛtyupasthāna Sūtra), based on a [[Sarvastivadin]] source, is found on page 582 of the Taisho Tripitaka Vol. 1, Madhyama [[Āgama (Buddhism)|{{IAST|Ā}}gama]] No. 26.<ref>The full text of this sutra in Chinese is at http://w3.cbeta.org/cgi-bin/goto.pl?linehead=T01n0026_p0582b07. An English translation (Nhat Hanh & Laity, 1990) is at http://www.buddhanet.net/budsas/ebud/ebsut039.htm.</ref> Another similar sutra is in the [[Ekottara Agama]] (EA 12.1) and it is called the [[Ekayāna]] sutra, ''Direct Path sūtra''.<ref>The full text of this sutra in Chinese is at https://suttacentral.net/lzh/ea12.1. An English translation (Nhat Hanh & Laity, 1990) is at https://suttacentral.net/en/ea12.1.</ref>

An early Smṛtyupasthāna Sūtra version also survives inside some of the large [[Prajñāpāramitā]] sutras (Tibetan and Chinese), one of which has been translated into English by [[Edward Conze]]. These passages on mindfulness are treated as the first element in the [[Bodhipakkhiyādhammā|37 wings to awakening]].<ref>''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}'' by [[Bhikkhu Sujato]], p. 164</ref> According to Bhante Sujato, "This version of the satipaṭṭhāna material displays a refreshing simplicity that may indicate that it lies close to the early sources."<ref name="bswa.org">''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 Sujato. A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}'', page 273.</ref>

There does exist in Tibetan translation a『Saddharma Smṛtyupasthāna Sūtra』(''dam pa'i chos dran pa nye bar bzhag pa'i mdo//dampé chödren panyé barzhak pé do'') but this is a very large early Mahayana sutra and is an entirely different text.<ref>The『dhyāna』chapter of the『Bodhisattvapiṭaka-sūtra』dissertation by Kusumita Priscilla Pedersen. Columbia University 1976 pg 64</ref> Bhante Sujato completed an extensive comparative survey of the various recensions of Sutta, entitled ''A History of Mindfulness''.<ref>''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}'' by Bhante Sujato</ref>

===Later sources===
The Satipaṭṭhāna material, including the various meditation objects and practices, is treated in various later [[Abhidharma]] works such as the [[Theravada]] [[Vibhanga]] and [[Paṭisambhidāmagga]], the [[Sarvastivada]] [[Dharmaskandha]], the [[Jnanaprasthana|Jñānapraṣṭhāna]], the ''[[Śāriputrābhidharma]]'' and the [[Arthaviniscaya Sutra]].<ref>''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 Sujato. A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}''</ref>

In post-canonical [[Pali literature|Pali commentaries]], the classic [[Atthakatha|commentary]] on the {{IAST|Satipaṭṭhāna Sutta}} (as well as for the entire Majjhima Nikaya) is found in [[Buddhaghosa]]'s Papañcasudani (Bullitt, 2002; Soma, 2003).

Later works, such as the [[Abhidharmakośakārikā]] of [[Vasubandhu]], and [[Asanga]]'s [[Yogacarabhumi]] and [[Abhidharma-samuccaya]], also comment on the four satipatthanas.

==Contents==

===Contents of the Pali version===
{{See also|Skandha|Satipatthana|Anapanasati|Anapanasati Sutta|Dhyana sutras}}

In the Satipatthana Sutta, Majjhima Nikaya 10, the Buddha identifies four "foundations of mindfulness"<ref name="Bodhi">[http://www.wisdompubs.org/landing/satipatthana-sutta ''Satipaṭṭhāna Sutta: The Foundations of Mindfulness''], translation by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi</ref> or "frames of reference,"<ref name="Thanissaro">[https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html ''Satipatthana Sutta: Frames of Reference''], translation by Thanissaro Bhikkhu</ref> on which he contemplates<ref name="Bodhi"/> or focusses<ref name="Thanissaro"/> after leaving behind the worldly life: ''kāyā'' (body), ''[[vedanā]]'' (sensations/feelings aroused by perception), ''[[Citta|cittā]]'' (mind/consciousness), and ''dhammas'' (elements of the Buddhist teachings). The sutta then gives an overview of Buddhist practices, under these four headings:
{{div col|colwidth=30em}}
#''Kāyā'' (body):
#*mindfulness of breathing, calming the bodily formations (see also the [[Anapanasati Sutta]]);
#*[[Sampajanna|clear comprehension]] of all postures and actions;
#*[[Patikulamanasikara|reflections on the repulsiveness of the body-parts]];
#*reflections on the [[Mahābhūta|elements]] which are in the body: earth, water, fire, and air;
#*[[Maranasati|charnel ground contemplations]];
#*in these ways, remaining focussed on the body itself; or [[Sampajanna|clear comprehension]] of [[Pratītyasamutpāda|arising and vanishing]] with regard to the body; or sustained mindfulness of the presence of the body.
#''[[Vedanā]]'' (sensations/feelings aroused by perception):
#* understanding feelings as pleasant, unpleasant, or neither-pleasant-nor-unpleasant (neutral) feelings;
#* in this way, remaining focussed on feelings in themselves; or [[Sampajanna|clear comprehension]] of [[Pratītyasamutpāda|arising and vanishing]] with regard to feelings; or sustained mindfulness of the presence of feelings.
#''[[Citta|Cittā]]'' (mind/consciousness),{{refn|group=note|Regarding English translations of ''citta'', Thanissaro (2000) and VRI (1996) translate it as "mind" while Nyanasatta (1994) and Soma (1999; 2003) translate it as "consciousness." Partly based on material from this discourse, Oxford-trained Dr. Sue Hamilton argues that ''citta'' is best translated as "state of mind" while ''[[vijnana|viññā{{IAST|ṇ}}a]]'' is "consciousness of" (Hamilton, 2001, pp. 105-114).}} awareness of the presence and absence of the unwholesome states of the [[three poisons]] (lust, hate, delusion); and the presence or absence of the wholesome states related to ''[[Dhyāna in Buddhism|dhyana]]'':
#* Three poisons:
#** lust (''sarāga{{IAST|ṃ}}'') or without lust (''vītarāga{{IAST|ṃ}}'')
#** hate (''sadosa{{IAST|ṃ}}'') or without hate (''vītadosa{{IAST|ṃ}}'')
#** delusion (''samoha{{IAST|ṃ}}'') or without delusion (''vītamoha{{IAST|ṃ}}'')
#* ''Dhyana''-related factors:
#** contracted (''sa{{IAST|ṅ}}khitta{{IAST|ṃ}}'') or scattered (''vikkhitta{{IAST|ṃ}}'')
#** lofty (''mahaggata{{IAST|ṃ}}'') or not lofty (''amahaggata{{IAST|ṃ}}''){{refn|group=note|''Mahaggata'' is literally "become great." According to the Pali commentary, ''amahaggata'' (''not'' become-great) refers to the "conscious state of the plane of existence of sense experience" (''[[kāma]]''), while ''mahaggata'' refers to the higher planes of forms (''rūpāvacara'') and formlessness (''arūpāvacara'') (Soma, 2003, p. 115).}}
#** surpassable (''sa-uttara{{IAST|ṃ}}'') or unsurpassed (''anuttara{{IAST|ṃ}}''){{refn|group=note|The commentarial treatment of ''anuttara'' ("unsurpassed") and ''sa-uttara'' ("surpassable") is similar to its analysis of ''mahaggata'' ("become great") and ''amahaggata'' ("not become great") above (Soma, 2003, p. 115).}}
#** quieted (''samāhita{{IAST|ṃ}}'') or not quieted (''asamāhita{{IAST|ṃ}}'')
#** released (''vimutta{{IAST|ṃ}}'') or not released (''avimutta{{IAST|ṃ}}'')
#* In this way, remaining focussed on the mind itself; or [[Sampajanna|clear comprehension]] of [[Pratītyasamutpāda|arising and vanishing]] with regard to mind; or sustained mindfulness of the presence of mind
#''[[Dhamma|Dhammā]]'' (elements of the Buddhist teachings):{{refn|group=note|"Dhammas" is often translated as "mental objects." Anālayo (2006), pp. 182-86, points out that translating ''dhamma'' as "mental object" (or anything similar, such as "mental contents") is problematic for multiple reasons, including that the three prior ''satipatthāna'' (body, sensations, mind) can become mental objects in themselves, and that those objects (such as the hindrances, aggregates and sense bases) identified under this ''satipatthāna'' (''dhamma'') are far from an exhaustive list of all possible mental objects. Thus, Anālayo more closely identifies this sutta's ''dhamma'' as "mental factors and categories," "classificatory schemes," and "frameworks or points of reference to be applied during contemplation" (p. 183). Anālayo (p. 183, ''nn''. 2, 3) quotes Gyori (1996, p. 24) as stating that contemplation of these ''dhamma'' "are specifically intended to invest the mind with a soteriological orientation," and Gombrich (1996, p. 36) as writing that contemplating these ''dhamma'' teaches one "to see the world through Buddhist spectacles." According to Sharf, in the ''Satipațțhāna-sutta'' the term ''sati'' means to remember the dharmas, whereby the true nature of phenomena can be seen.{{sfn|Sharf|2014|p=942}} According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the way to liberation, "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths."{{sfn|Williams|Tribe|2000|p=46}}{{refn|group=note|Frauwallner, E. (1973), ''History of Indian Philosophy'', trans. V.M. Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff}} According to Vetter, ''dhyana'' may have been the original core practice of the Buddha, which aided the maintenance of mindfulness.{{sfn|Vetter|1988}}}}
#*the [[five hindrances]]: awareness of the presence or absence, arising and [[Right effort|abandoning]], and no future arising, of sensual desire, ill will, sloth and torpor, restlessness and remorse, and uncertainty;
#*the [[Skandha|five skandhas]], the aggregates of [[Upadana|clinging]]: the discernment of the existence, the origination, and the disappearance, of form, feeling, perception, [[samkhara|formations]] (mental dispositions), and consciousness;
#*the [[Ayatana|six sense-bases]], and the [[Fetter (Buddhism)|fetters]] that arise in dependence on them: discerning the internal sense-media (eye, ear, nose, tongue, body, intellect), the external sense-media (forms, sounds, odours, tangibles), the arising of fetters in dependence on the six-sense bases, the abandonment of the arisen fetters, and the future non-arising of these fetters;
#*the [[Seven factors of awakening]]: awareness of the presence or absence, the arising, and the culmination, of ''[[Sati (Buddhism)|sati]]'(mindfulness), ''[[dhamma vicaya]]'' (investigation of ''dhammas''), ''[[viriya]]'' (energy, effort, persistence, determination), ''[[pīti]]'' (rapture), ''[[passaddhi]]'' (tranquility, relaxation (of body and mind)), ''[[samadhi]]'' (clear awareness, concentration), ''[[upekkha]]'' (equanimity);
#*the [[Four Noble Truths]].
{{div col end}}

===Comparison of the content in other sources===
The Sarvāstivāda ''Smṛtyupasthāna Sūtra'' differs in some ways from the Theravada version, including postures as the first contemplation instead of breathing for example. According to Bhante Sujato, it seems to emphasize [[samatha]] or calm abiding, while the Theravadin version emphasizes [[Vipassana]] or insight.<ref>Sujato, A History of Mindfulness, 2005.</ref> The text also often refers to 'bhikkhus and bhikkhunīs' instead of just male bhikkhus.

A section on ''Smṛtyupasthāna'' is found in various Tibetan and Chinese recensions of large [[Prajñāpāramitā]] sutras, such as the 25,000 line version translated by [[Edward Conze]]. This skeletal version of the Smṛtyupasthāna is incorporated into the larger sutra and thus appears as part of the Buddha's discourse to Subhuti. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated.<ref name="bswa.org"/>

Various scholars have attempted to use the numerous early sources to trace an "[[Urtext (biblical studies)|ur-text]]" i.e. the original satipaṭṭhāna formula or the earliest sutta. Bronkhorst (1985) argues that the earliest form of the satipaṭṭhāna sutta only contained the observation of the impure body parts under mindfulness of the body, and that mindfulness of dhammas was originally just the observation of the seven awakening factors.{{sfn|Kuan|2008|p=107}}{{refn|group=note|Kuan refers to Bronkhorst (1985), ''Dharma and Abhidharma'', p.312-314.}} Sujato's reconstruction similarly only retains the contemplation of the impure under mindfulness of the body, while including only the five hindrances and the seven awakening factors under mindfulness of dhammas.{{sfn|Kuan|2008|p=108}}{{refn|group=note|Kuan refers to Sujato (2006), ''A history of mindfulness: how insight worsted tranquility in the Satipatthana Sutta'', p.264-273}} According to Analayo, mindfulness of breathing was probably absent from the original scheme, noting that one can easily contemplate the body's decay taking an external object, that is, someone else's body, but not be externally mindfull of the breath, that is, someone else's breath. {{sfn|Anālayo|2013|p=48-49}}

{| class="wikitable sortable"
!
!Sujato's reconstruction (2006)
!Theravāda [[Vibhanga]]
!Sarvāstivāda [[Dharmaskandha|Dharma-skandha]]
!Śāriputr-ābhidharma
!Theravāda Mahā-satipatṭhāna Sutta
!Sarvāstivāda Smṛtyupasthāna Sūtra
!Ekāyana Sūtra
!Long [[Prajnaparamita|Prajñā-pāramitā]] Sūtra
|-
|'''Body (kaya)'''
|Impure body parts
|[[Patikulamanasikara|Parts of the body]]
|[[Patikulamanasikara|Parts of the body]], 6 [[Mahābhūta|elements]]
|4 postures, [[Sampajanna|Clear Comprehending]], [[Ānāpānasati]], [[Patikulamanasikara|Parts of the body]], 4 [[Mahābhūta|elements]], Food, Space (5th element), Oozing orifices, [[Maranasati|Death contemplation]]
|[[Ānāpānasati]], 4 postures, [[Sampajanna|Clear Comprehending]], [[Patikulamanasikara|Parts of the body]], 4 [[Mahābhūta|elements]], [[Maranasati|Death contemplation]]
|4 postures, [[Sampajanna|Clear Comprehending]], Cutting off thought, Suppressing thought, [[Ānāpānasati]], 4 [[jhāna]] similes, Perception of light, Basis of reviewing, [[Patikulamanasikara|Parts of the body]], 6 [[Mahābhūta|elements]], [[Maranasati|Death contemplation]]
|[[Patikulamanasikara|Parts of the body]], 4 [[Mahābhūta|elements]], Oozing orifices, [[Maranasati|Death contemplation]]
|4 Postures, Comprehension, [[Ānāpānasati]], 4 [[Mahābhūta|elements]], [[Patikulamanasikara|Body parts]], [[Maranasati|Death contemplation]]
|-
|'''Feelings ([[vedana]])'''
|
|Happy/pain/neutral, Carnal/spiritual
|Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual
|Happy/pain/neutral, Carnal/spiritual
|Happy/pain/neutral, Carnal/spiritual
|Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual
|Happy/pain/neutral, Carnal/spiritual, No mixed feelings
|N/A (the source only mentions that one practices mindfulness of feelings without elaborating)
|-
|'''Mind ([[Citta|Cittā]])'''
|
|Greedy (or not), Angry, Deluded, Contracted, Exalted, Surpassed, [[Samādhi]], Released
|Greedy, Angry, Deluded, Contracted, Slothful, Small, Distracted, Quiet, [[Samādhi]], Developed, Released
|Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released
|Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released
|Greedy, Angry, Deluded, Defiled, Contracted, Small, Lower, Developed, Samādhi, Released
|Greedy, Angry, Deluded, Affection, Attained, Confused, Contracted, Universal, Exalted, Surpassed, Samādhi, Released
|N/A
|-
|'''[[Dhamma|Dhammā]]'''
|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]]
|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]]
|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]]
|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]]
|[[Five hindrances|Hindrances]], [[Skandha|Aggregates]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]]
|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]]
|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]], 4 [[jhāna]]s
|N/A
|}

==Interpretation and practice==

===Stage of practice leading to ''jhana''===
{{Main|Dhyāna in Buddhism}}
{{See also|Buddhist paths to awakening}}

According to [[Rupert Gethin]], "[t]he sutta is often read today as describing a pure form of insight ([[vipassanā]]) meditation that bypasses calm ([[samatha]]) meditation and the four absorptions (jhāna)." Yet, in the older Buddhist tradition, mindfulness aided in abandoning the [[five hindrances]], which then leads into the first ''jhana''.{{sfn|Gethin|2008|p=142}}{{refn|group=note|Gethin: "The sutta is often read today as describing a pure form of insight ([[vipassanā]]) meditation that bypasses calm ([[samatha]]) meditation and the four absorptions ([[Dhyāna in Buddhism|jhāna]]), as outlined in the description of the Buddhist path found, for example, in the [[Samaññaphala Sutta|Sāmaññaphala-sutta]] [...] The earlier tradition, however, seems not to have always read it this way, associating accomplishment in the exercise of establishing mindfulness with abandoning of the [[five hindrances]] and the first absorption.{{sfn|Gethin|2008|p=142}}}} According to Gethin, the early Buddhist texts have "a broadly consistent vision" regarding meditation practice. Various practices lead to the development of the [[Seven Factors of Awakening|factors of awakening]], which are not only the means to, but also the constituents of awakening.{{sfn|Gethin|2004|p=217-218}}

Gethin, followed by Polak and  Arbel, notes that there is a "definite affinity" between the ''[[Seven Factors of Enlightenment|bojjhaṅgā]]'', the seven factors of awakening, and the four ''jhanas'', which actualize the Buddhist practices aiming at calming the mind.{{sfn|Gethin|1992|p=162-182}}{{sfn|Gethin|2004|p=217, note 26}}{{sfn|Polak|2011|p=25}}{{sfn|Arbel|2017}} According to Gethin, ''satipatthana'' and ''anapanasati'' are related to a formula that summarizes the Buddhist path to awakening as "abandoning the hindrances, establishing [...] mindfulness, and developing the seven factors of awakening."{{sfn|Gethin|2004|p=203-204}} This results in a "heightened awareness," "overcoming distracting and disturbing emotions,"{{sfn|Gethin|2004|p=204}} which are not particular elements of the path to awakening, but rather common disturbing and distracting emotions.{{sfn|Gethin|2004|p=208}}

According to Sujato, ''samatha'' and ''vipassana'' are complementary elements of the Buddhist path.{{sfn|Sujato|2012|p=375}} ''Satipatthana'' explicates mindfulness, the seventh limb of the eightfold path, and is to be understood as an integral part of this path.{{sfn|Sujato|2012|p=393}}

Polak, elaborating on Vetter, notes that the onset of the first ''dhyana'' is described as a quite natural process, due to the preceding efforts to restrain the senses and the [[Four Right Exertions|nurturing of wholesome states]].{{sfn|Polak|2011}}{{sfn|Vetter|1988|p=XXV}} According to Grzegorz Polak, the four ''upassanā'' do not refer to four different foundations of which one should be aware, but are an alternate description of the ''[[Dhyāna in Buddhism|jhanas]]'', describing how the ''[[Saṅkhāra|samskharas]]'' are tranquilized:{{sfn|Polak|2011|p=153-156, 196-197}}
* the [[Ayatana|six sense-bases]] which one needs to be aware of (''kāyānupassanā'');
* contemplation on [[vedanā]]s, which arise with the contact between the senses and their objects (''[[vedanā]]<nowiki/>nupassanā'');
* the altered states of mind to which this practice leads (''[[Citta|cittā]]<nowiki/>nupassanā'');
* the development from the [[five hindrances]] to the [[seven factors of enlightenment]] (''[[Dharma theory|dhammā]]<nowiki/>nupassanā'').

===Various practices===
There are a variety of ways that one could use the methods described in the {{IAST|Satipaṭṭhāna Sutta}} including:
# Focus on a single method.{{refn|group=note|In support of a single-method practice, Analāyo (2006), p.&nbsp;22, comments:
:Several [Pali Canon] discourses relate the practice of a single ''{{IAST|satipaṭṭhāna}}'' directly to realization. Similarly, the commentaries assign to each single ''{{IAST|satipaṭṭhāna}}'' meditation the capacity to lead to full awakening. This may well be why a high percentage of present-day meditation teachers focus on the use of a single meditation technique, on the ground that a single-minded and thorough perfection of one meditation technique can cover all aspects of ''{{IAST|satipaṭṭhāna}}'', and thus be sufficient to gain realization.
Among those teachers who Analāyo uses to exemplify this teaching method are [[S. N. Goenka]] and Ajahn Lee Dhammadharo. While justifying such a practice, Analāyo (2006), p.&nbsp;23, nonetheless adds this caveat: 
:Thus any single meditation practice from the ''{{IAST|satipaṭṭhāna}}'' scheme is capable of leading to deep insight.... Nonetheless, an attempt to cover all four ''{{IAST|satipaṭṭhānas}}'' in one's practice ... ensures speedy progress and a balanced and comprehensive development.}} The method most written about in the English language is that of mindfulness of breath.<ref>Also see the [[Anapanasati Sutta]].</ref>
# Practice the various methods individually in succession. 
# Maintain breath mindfulness as a primary object while using other methods to address non-breath stimuli.{{refn|group=note|This is espoused in various ways &ndash; either implicitly or explicitly &ndash; by numerous teachers such as [[Henepola Gunaratana|Gunaratana]], 1996; [[Joseph Goldstein (writer)|Goldstein]], 1987; and, [[Nhat Hanh]], 2005. In such an approach, the central instructions relate to breath meditation but additional instructions are provided for dealing with mindfulness in daily life (Clear Comprehension) and unwholesome mental content such as the Hindrances or the [[fetters]] (which are referenced in the {{IAST|Satipaṭṭhāna Sutta}} in regard to sense-base mindfulness). Typical of such approaches, Thanissaro (2000) writes:
:At first glance, the four frames of reference for satipatthana practice sound like four different meditation exercises, but [http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html MN 118] makes clear that they can all center on a single practice: keeping the breath in mind. When the mind is with the breath, all four frames of reference are right there. The difference lies simply in the subtlety of one's focus. It's like learning to play the piano. As you get more proficient at playing, you also become sensitive in listening to ever more subtle levels in the music. This allows you to play even more skillfully. In the same way, as a meditator get more skilled in staying with the breath, the practice of satipatthana gives greater sensitivity in peeling away ever more subtle layers of participation in the present moment until nothing is left standing in the way of total release.}}
# Practice multiple methods either in tandem or in a context-driven manner.{{refn|group=note|For instance, Analāyo (2006), pp. 21-23, has pointed out that the first three body-centered methods suggest different depths or a progression of practice based on one's activity. For example, one engaged in simply walking or standing (two of the so-called "postures") could be mindful of gross sensory stimulation; then when one is silent and planning to speak, one could first contemplate one's purpose in speaking (indicative of Clear Comprehension); in addition, while one is sitting still with a focus on one's in-breath and out-breath, one is able to pursue a deeper development of [[samatha]] and [[vipassana]] as part of formal breath meditation.}}

{| style="float:right;border-bottom:1px solid black; border-right:1px solid black; margin:0.5em auto" cellspacing=0 cellpadding=10
|-
| colspan=2 | &nbsp;
| colspan=2 style="border-left:1px solid black; background:#dddddd" | experiential orientation (character)
|-
| colspan=2 style="border-bottom:1px solid black;" | &nbsp;
| style="border-bottom:1px solid black;border-left:1px solid black; background:#dddddd" | ''affective (extrovert)''
| style="border-bottom:1px solid black;border-left:1px solid black; background:#dddddd" | ''cognitive (introvert)''
|-
| rowspan=2 style="background:#dddddd;" | reactivity / temperament
| style="border-bottom:1px solid black; background:#dddddd" | ''slow''
| style="border-left:1px solid black; border-bottom:1px solid black;" | '''body'''
| style="border-left:1px solid black; border-bottom:1px solid black;" | '''mind'''
|-
| style="background:#dddddd" | ''quick''
| style="border-left:1px solid black;" | '''sensations'''
| style="border-left:1px solid black;" | '''mental contents'''
|}
According to Analāyo<ref>2006, pp.&nbsp;24–25</ref> and Soma,<ref>2003, pp. xxii - xxiv</ref> writing from a traditional point of view, the Papañcasudani recommends a different ''satipaṭṭhāna'' depending on whether a person:
*tends more toward affective craving or intellectual speculation; and,
*is more measured in their responses or quick reacting.
Based on these two dimensions the commentary's recommended personality-based ''satipaṭṭhāna'' is reflected in the grid shown at right.

Soma (2003, p. xxiv) adds that ''all'' practitioners (regardless of their character and temperament) should also practice mindfulness of Postures (moving, standing, sitting, lying down) and [[Sampajanna|Clear Understanding]], about which he writes: "The whole practice of mindfulness depends on the correct grasp of the exercises included in the two parts referred to here."

==English commentaries==
*{{citation|author=Anālayo|author-link=Bhikkhu Analayo|title=Satipatthana: The Direct Path to Realization|publisher=Windhorse Publications|year=2004|isbn=978-1899579549}}
*{{citation|author=Anālayo|author-link=Bhikkhu Analayo|title=Perspectives on Satipaṭṭhāna|publisher=Windhorse Publications|year=2013|isbn=978-1909314030}}
*{{citation|author=Anālayo|author-link=Bhikkhu Analayo|title=Satipatthana Meditation: A Practice Guide|publisher=Windhorse Publications|year=2018|isbn=978-1911407102}}
*{{citation|last=Goenka|first=S.N.|author-link=S. N. Goenka|title=Satipatthana Sutta Discourses|publisher=Pariyatti Publishing|year=2015|isbn=978-1938754906}}
*{{citation|last=Goldstein|first=Joseph|author-link=Joseph Goldstein (writer)|title=Mindfulness: A Practical Guide to Awakening|publisher=[[Sounds True]]|year=2016|isbn=978-1622036059}}
*{{citation|last=Gunaratana|first=Bhante|author-link=Henepola Gunaratana|title=The Four Foundations of Mindfulness in Plain English|publisher=[[Wisdom Publications]]|year=2014|isbn=978-1614290384}}
*{{citation|last=Nhất Hạnh|first=Thích|author-link=Thích Nhất Hạnh|title=Transformation and Healing: Sutra on the Four Establishments of Mindfulness|publisher=[[Parallax Press]]|year=2002|isbn=978-1888375626}}
*{{citation|author=Nyanaponika|author-link=Nyanaponika|title=The Heart of Buddhist Meditation|year=2014|publisher=Weiser Books|isbn=978-1578635580}}
*{{citation|last=Sīlānanda|first=Sayadaw U|author-link=Silananda|title=The Four Foundations of Mindfulness|publisher=Wisdom Publications|year=2003|isbn=978-0861713288}}.
*{{citation|last=Soma Maha Thera|first=Kotahene|author-link=Soma Thera|title=The Way of Mindfulness: The Satipatthana Sutta and Its Commentary|url=https://www.accesstoinsight.org/lib/authors/soma/wayof.html|year=1998|publisher=[[Buddhist Publication Society]]|isbn=978-9552402562}}
*{{citation|last=Vimalaramsi|first=Bhante|author-link=Bhante Vimalaramsi|title=Moving Dhamma Volume 1|publisher=Dhamma Sukha Meditation Center|year=2013|isbn=978-1478373063}}, p. 59-123

==See also==
{{div col|colwidth=22em}}
*[[Sutta Piṭaka]]
*[[Satipatthana|Satipatthana (Four Foundations of Mindfulness)]]
*[[Mahasati Meditation]]
*''[[Kāyagatāsati Sutta]]''
* Related practices:
**[[Anussati]]
**[[Bhāvanā]]
**[[Sampajanna]]
**[[Patikulamanasikara]]
{{div col end}}

==Notes==
{{reflist|group=note|2}}

;Subnotes
{{reflist|group=subnote|2}}

==References==
{{reflist|2}}

==Sources==
{{refbegin}}

* {{Citation | last =Arbel |first =Keren | year =2017 |title =Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight | publisher =Routledge |doi =10.4324/9781315676043 |isbn =9781317383994 | url =https://www.taylorfrancis.com/books/9781317383994}}

* {{citation|last=Anālayo|first=Bhikkhu|author-link=Bhikkhu Analayo|year=2006|url=https://ahandfulofleaves.files.wordpress.com/2013/04/satipatthana_direct-path_analayo_free-distribution-copy2.pdf|title= Satipatthāna: The Direct Path to Realization|location=Birmingham|publisher=Windhorse Publications|isbn=1-899579-54-0}}
* Bullitt, John T. (2002). ''Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature''. Available on-line at http://www.accesstoinsight.org/lib/authors/bullitt/fieldguide.html#atthakatha.

* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =1992 | title =The Buddhist Path to Awakening | publisher =OneWorld Publications}}
* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2004 | title =On the Practice of Buddhist Meditation According to the Pali Nikayas and Exegetical Sources | journal =Buddhismus in Geschichte und Gegenwart |volume=9 |pages=201–21}}
* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2008 | title =Sayings of the Buddha: New Translations from the Pali Nikayas | publisher =Oxford World's Classics}}
* {{Citation|last=Goldstein|first=Joseph|author-link=Joseph Goldstein (writer)|year=1987|title=The Experience of Insight|location=Boston, MA|publisher=[[Shambhala Publications]]|isbn=0-87773-226-4|url-access=registration|url=https://archive.org/details/experienceofinsi00gold}}
* {{Citation | last = Gombrich|first= Richard F.|author-link=Richard Gombrich|year=1996|title=How Buddhism Began: The Conditioned Genesis of the Early Teachings |location=London|publisher=Athlone Press|isbn=0-415-37123-6}}
* Gyori, Thomas I. (1996). ''The Foundations of Mindfulness (Satipatthāna) as a Microcosm of the Theravāda Buddhist World View'' (M.A. dissertation). Cited in Anālayo (2006). Washington: American University.
* {{Citation | last =Gunaratana|first=Henepola|author-link=Henepola Gunaratana| year=1988|title=The Jhanas in Theravada Buddhist Meditation|url=http://www.budsas.org/ebud/jhanas/jhanas0a.htm|location=Kandy, Sri Lanka|publisher=[[Buddhist Publication Society]]|isbn=955-24-0035-X}}

* Hamilton, Sue (1996; reprinted 2001). ''Identity and Experience: The Constitution of the Human Being according to Early Buddhism.'' Oxford: Luzac Oriental. {{ISBN|1-898942-23-4}}.

* {{Citation | last = Kuan | first =Tse-fu | year =2008 | title =Mindfulness in Early Buddhism: New Approaches through Psychology and Textual Analysis of Pāli, Chinese and Sanskrit Sources | publisher =Routledge | isbn =978-0-415-43737-0}}

* {{citation|last1=Thera|first1=Ñanamoli|authorlink1=Nanamoli Bhikkhu|last2=Bodhi|first2=Bhikkhu|year=1994|title=Maha-sihanada Sutta: The Great Discourse on the Lion's Roar (MN 12)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html}}
* {{citation|last=Nhat Hanh|first=Thich|author-link=Thich Nhat Hanh|year=2005|title=Transformation and Healing : Sutra on the Four Establishments of Mindfulness|url=https://archive.org/details/transformationhe00nhat|location=Berkeley, CA|publisher=[[Parallax Press]]|isbn=0-938077-34-1|url-access=registration}}
* {{citation|last=Thera|first=Nyanaponika|author-link=Nyanaponika Thera|year=1996|title=The Heart of Buddhist Meditation: A Handbook of Mental Training based on the Buddha's Way of Mindfulness|location=York Beach, ME|publisher= Samuel Weiser|isbn=0-87728-073-8}}
* Nyanasatta Thera (trans.) (1994). ''The Foundations of Mindfulness'' ([[Majjhima Nikaya|MN]] 10). Available on-line at http://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html.
* {{Citation | last =Polak | first = Grzegorz | year =2011 | title =Reexamining Jhana: Towards a Critical Reconstruction of Early Buddhist Soteriology | publisher =UMCS}}
* [[T. W. Rhys Davids|Rhys Davids]], T.W. & William Stede (eds.) (1921-5). ''The Pali Text Society's Pali–English Dictionary''. Chipstead: [[Pali Text Society]]. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.

* {{Citation | last =Sharf | first =Robert | title =Mindfulness and Mindlessness in Early Chan | journal =Philosophy East and West |volume=64 |issue=4 |date=October 2014 |pages=933–964 | doi =10.1353/pew.2014.0074 | s2cid =144208166 | url =http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf_Mindfulness%20and%20Mindlessness.pdf}}
* {{Citation | last =Sujato |first=Bhante |author-link=Bhante Sujato | year =2012 | title =A History of Mindfulness|url=http://santifm.org/santipada/wp-content/uploads/2012/08/A_History_of_Mindfulness_Bhikkhu_Sujato.pdf|publisher=Santipada|isbn=9781921842092}}

* {{Citation | last =Thera|first=Soma|author-link=Soma Thera |year=1999|title=The Discourse on the Arousing of Mindfulness (MN 10)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html}}
* {{Citation | last =Thera|first=Soma|author-link=Soma Thera|year=2003|title=The Way of Mindfulness|url=http://www.accesstoinsight.org/lib/authors/soma/wayof.html|location=Kandy, Sri Lanka|publisher=[[Buddhist Publication Society]]|isbn=955-24-0256-5}}
* {{Citation | last =Thanissaro|first=Bhikkhu|author-link=Thanissaro Bhikkhu|year=1995|title=Satipatthana Sutta: The Frames of Reference (MN 10)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html}}
* {{Citation | last =Thanissaro|first=Bhikkhu|author-link=Thanissaro Bhikkhu|year=2000|title=Maha-satipatthana Sutta: The Great Frames of Reference (DN 22)|url=http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html}}

* {{Citation | last =Vetter | first =Tilmann | year =1988 | title =The Ideas and Meditative Practices of Early Buddhism | publisher =BRILL}}
* Vipassana Research Institute (trans.) (1996). ''{{IAST|Mahāsatipaṭṭhāna Sutta}}: The Great Discourse on Establishing Mindfulness''. Seattle, WA: Vipassana Research Publications of America. {{ISBN|0-9649484-0-0}}.
* {{Citation | last1 =Williams | first1 =Paul | last2 =Tribe | first2 =Anthony | year =2000 | title =Buddhist Thought | publisher =Routledge}}
{{refend}}

==External links==
{{external links|date=November 2021}}
;Pali text (Satipatthana Sutta)
* [https://suttacentral.net/mn10/pli/ms?layout=none&reference=none&notes=undefined&highlight=undefined&script=latin Satipatthana Sutta in the original Pali] SuttaCentral
;Translations (Satipatthana Sutta)
 
* [https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html Satipatthana Sutta: Frames of Reference], translation by Thanissaro Bhikkhu
* [https://suttacentral.net/en/mn10 Mindfulness Meditation], translation by [[Bhante Sujato]]
* [http://www.greatwesternvehicle.org/pali/tipitaka/sutta/majjhima/mn010-st0.html Satipatthana Sutta. The Discourse on the Arousing of Mindfulness], translation by [[Soma Thera]]
;Translation (Maha-Satipatthana Sutta)
* [https://suttacentral.net/dn22/en/sujato The Longer Discourse on Mindfulness Meditation ], translation by Bhikkhu Sujato
* [http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta], translation by Thanissaro Bhikkhu
* [https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta: The Great Frames of Reference], translation by Thanissaro Bhikkhu
;Recitation (Satipatthana Sutta)
* [http://satipatthana.nibbanam.com/ Global Online Satipatthana Recitation]
* [http://www.suttareadings.net/audio/index.html#mn.010 Satipatthana Sutta read aloud (talking book)] by Sally Clough

[[Category:Majjhima Nikaya]]
[[Category:Theravada Buddhist texts]]
[[Category:Pali Buddhist texts]]

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Cyrillic: А а Б б В в Г г Ґ ґ Ѓ ѓ Д д Ђ ђ Е е Ё ё Є є Ж ж З з Ѕ ѕ И и І і Ї ї Й й Ј ј К к Ќ ќ Л л Љ љ М м Н н Њ њ О о П п Р р С с Т т Ћ ћ У у Ў ў Ф ф Х х Ц ц Ч ч Џ џ Ш ш Щ щ Ъ ъ Ы ы Ь ь Э э Ю ю Я я ́
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