- feeling (sensations)
"The one and only way [or the direct way] that leads to the of purification of beings, to the overcoming of sorrow and lamentation, to the end of all pain and grief, to the entering of the right path [to enlightenment], and to the realization of nirvana is the Four Foundations of Mindfulness."
So the Satipathāna Sutra forms an illustration of the way in which these contemplations relate to the Five Aggregates of Clinging (khandha) simultaneously come to be directly realized to finally lead to liberating-insight into the impersonality (anatta) of all states of existence.
- mindfulness with regard to in-and-out breathing (ānāpānasati),
- minding the four postures (iriyāpatha),
- mindfulness and clarity of consciousness (sati-sampajañña),
- reflection on the parts of the body (see kāyagatāsati and asubha),
- analysis of the Four Elements (dhātuvavatthāna),
- charnel ground meditations (sīvathikā).
- agreeable and disagreeable sensations of body and mind,
- sensual and super-sensual feelings,
- indifferent (neutral) feeling.
- greedy or not,
- hateful or not,
- deluded or not,
- cramped or distracted,
- developed or undeveloped,
- surpassable or unsurpassable,
- concentrated or unconcentrated,
- liberated or unliberated.
- One knows whether one of the Five Hindrances (nīvarana) is present or not, knows how it arises, how it is overcome, and how in future it no more arises.
- One knows the nature of each of the Five Aggregates (khandha), how they arise, and how they are dissolved.
- One knows the 12 bases of all mental activity (āyatana): the eye and the visual object, the ear and the audible object...mind and mind-object.
- One knows the fetters (bonds, samyojana) based on them, knows how they arise, how they are overcome, and how in future they no more arise.
- One knows whether one of the Seven Factors of Enlightenment (bojjhanga) is present or not, knows how it arises, and how it comes to full development.
- Each of the Four Noble Truths (sacca) he understands according to reality.
Though most of the exercises also appear elsewhere in the Buddhist texts, in the context of this sutra they are intended for the cultivation of mindfulness and insight, as indicated by the repetitive passage concluding each section of the sutra (see below).
A methodical practice of has to start with one of the exercises out of the group "contemplation of the body," which will serve as the primary and regular subject of meditation: The other exercises of the group and the other contemplations are to be cultivated when occasion for them arises during meditation and in everyday life.
"A body is there" (but no living being, no individual, no self, nothing that belongs to a self; neither a person, nor anything belonging to a person; Commentary): thus one has established attentiveness as far as it serves knowledge and mindfulness, and one lives independent, unattached to anything in the world.''
- The Way of Mindfulness, translation of the sutra and commentary, by Soma Thera (3rd ed., BPS.lk)
- The Heart of Buddhist Meditation, Nyanaponika Thera (3rd ed.; London. Rider & Co.)
- The Foundations of Mindfulness (translation of MN 10), Nyanasatta Thera (Wheel 19)
- The Satipatthāna Sutta and its Application to Modern Life, V. F. Gunaratna (Wheel 60)
- The Power of Mindfulness, Nyanaponika Thera (Wheel 121/122)