(discourse on the four foundations of mindfulness/
the presence of mindfulness/ attending with mindfulness/ the establishment of mindfulness)
(four versions)

The Foundations of Mindfulness (1)

(modified from Eric Harrison's version)

The systematic four stage training of attention: live intently contemplating your body, clearly understanding and being mindful of it, and examine sensations, states of mind, and thoughts/phenomena (dhamma).

Mindfulness of the Body (kaya)

For formal meditation, go to a comfortable, peaceful spot.

Focus on the breath. Mindfully breathe in and mindfully breathe out, aware of sensations as they arise and dissipate. When inhaling a long or short breath, know: “I am inhaling a long or short breath.” Likewise, know when breathing out a long or short breath.

Train thinking: “Conscious of the whole body, I breathe in. Conscious of the whole body, I breathe out. Calming the whole body, I breathe in. Calming the whole body, I breathe out.” Carefully observe your body. Observe how bodily sensations arise and pass away and what causes them to do so, observe and experience without clinging or attachment.

When walking, be aware: “I am walking.” When standing, be aware: “I am standing.” Likewise, be mindful of sitting or lying down. Calm the breathing and body in all postures. Be equally mindful doing all things- when coming and going, when looking forward or around, when bending and stretching, when wearing robes and carrying bowls, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, and lying down, when falling asleep and waking up, when talking and remaining silent.

Survey the body, outer, inner, both, upward from the soles of the feet or downward from the hairs of the head and be aware of all sensations, observe the changing nature and impermanence of sensations. Understand the body in the context of interconnectedness and continuity with internal and external elements- air, water, heat, earth. Be conscious of any cravings for or aversions towards sensations, and understand and observe the impermanent and changing nature of all things.

Contemplate a body after death through all stages of physical dissolution, aware: "my body is just like that and cannot escape its fate, it too is impermanent."

In these ways one contemplates the nature of the body.

Mindfulness that ‘there is a body’ is established to the extent necessary for bare knowledge and continuous mindfulness. Abide independent, not clinging to anything.

Mindfulness of Sensations (Feelings)(vedana)

​Observe the sensations and the valances (intensity) of sensations (body and spiritual). When experiencing a pleasant sensation know: “This is pleasant.” When experiencing an unpleasant sensation, know: “This is unpleasant.” Recognize those sensations that are neutral and neither pleasant nor unpleasant. Likewise, be aware of the positive, negative, and the neutral sensations that accompany thoughts. Carefully observe how these arise, how they pass away, and what causes them to do so. Observe this in yourself and in others. Observe and experience, but live free of attachments, do not cling to or attach to sensations; be aware of cravings for or aversions towards sensations and understand them in the context of impermanence. Abide contemplating the nature of arising… of passing away… of both arising and passing away in feelings.

View sensations objectively. Do not identify with sensations. Sensations are pleasant, unpleasant and indifferent, and in regard to each of these view the sensation and the sensation only, like an outside observer.

Mindfulness that ‘there is feeling’ is established to the extent necessary for bare knowledge and continuous mindfulness. Abide independent, not clinging to anything.

​Mindfulness of Mind/ States of Mind (citta)

​Observe the mind and know when it is: caught in desire, free of desire, caught in anger, free of anger, caught in delusion, free of delusion, shrunken, distracted, undeveloped, developed, restless, settled, not free, or liberated. Observe how these states arise and pass away and what causes them to do so. Observe this in yourself and others.

Observe the five hindrances: sensory desire, ill-will, apathy, anxiety, and doubt. When the mind is caught in desire, know: “This is desire.” When the mind is free of desire, know: “This is the mind free of desire.” Carefully observe how desire arises and passes away and what causes it to do so. Learn to extinguish desire when it arises and how to prevent it from arising in the future. Do the same for the other hindrances: ill-will, apathy, anxiety, and doubt.

Be aware of the seven factors of awakening: mindfulness, investigation, energy, joy, tranquility, concentration, equanimity. When mindful, be aware of it. When not mindful, be aware of it. Observe how mindfulness comes and goes and what causes it to do so. Learn how to strengthen mindfulness when it is present and how to bring it forth when it is not present.

Contemplate the other factors of awakening. Observe how investigation, energy, joy, tranquility, concentration, and equanimity arise and pass away and what causes them to do so. Learn to strengthen each of these qualities when present and how to bring them forth when not present.

Observe how the seven factors of awakening arise and pass away and what causes them to do so. Observe this in yourself and in others. Observe and experience, but live free of attachments, do not cling to or attach to states of mind.

Mindfulness of Contents of Thought/ Groups of Phenomena (dhamma)

​Contemplate the five aggregates that make up the sense of self: material body, sensations (valences)(feelings that arise from experiences, categorized as pleasant, unpleasant, or neutral), sense perceptions (sensory information), mental formations (conditioned responses, thoughts, intentions, and habitual responses shaped by past experiences and actions), and consciousness (awareness of the other aggregates, representing the subjective experience of being aware). Observe and understand how the body, sensations (valences), sense perceptions, mental formations, and consciousness arise and pass away. Investigate how attachment occurs through the senses and sense objects and understand how to break free from such attachment.

Senses and sense objects:

Body- sensations

Eyes- visual objects

Ears- sounds

Nose- odors

Tongue- taste

Mind- thoughts

Know the fetter that arises dependent on both, how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

Observe this in yourself and others. Observe and experience, but live free of attachments derived from the senses (including the mind).

Reflect on and understand the four noble truths:

1) Understand that in life there is universal suffering/ disappointment/ unsatisfactoriness (dukkha)

2) The cause of dukkha is desire/craving for life to be other than what it actually is, other than what is possible Now

3) There is a cessation of dukkha

4) There is a path to the cessation of dukkha, the Eightfold Path

Eightfold path: right speech, right action, right livelihood, right effort, right concentration, right mindfulness, right intention/resolve, right view/understanding*

Right speech- communicate sincerely and without ill-will; pause, think, and be mindful before communicating

Right action- be kind to all living things, avoid acting on unwholesome thoughts/intention

Right livelihood- earn a living practicing harmlessness and doing good will

Right effort- be disciplined and persistent; learn to (1) neutralize active, unwholesome mind states, (2) discourage inactive, unwholesome mind states (greed, hatred, delusion, belief in separate self, harmful, ill-will, etc.), (3) nurture active, wholesome mind states, and (4) encourage inactive, wholesome mind states

(“wholesome” is the oppostite of "unwholesome" and connotes well-being and holistic integrity, in harmony with “right” and “true," compassion, good will, loving-kindness, wisdom, release of self, equanimity, renunciation)

Right concentration- learn to focus and continually strengthen the ability to focus; focus on the wholesome; acknowledge, contemplate, and let go of distractions; develop an alert but calm awareness aimed specifically at reducing the hindrances and clearing/ purifying the mind

Right mindfulness- consideration of all of the above; be aware of your body, emotions, state of mind, and thoughts- be in the present- aware of what you are doing/thinking

Right intention/resolve- cultivate wholesome intentions, such as the desire for renunciation, goodwill towards all beings, and commitment to non-harming

Right view/understanding- understand the four noble truths, understand the nature of reality, discern what is wholesome and not wholesome, understand non-self and interconnectedness, understand dependent origination**

* "right" may also be translated as complete, genuine, or in perfect harmony- or viewed as "to right," as in restoring an accurate position, in alignment with what is "true," like an arrow or instrument that is finely crafted or tuned and fit for its purpose

** dependent origination - everything that exists is conditioned, dependent on something else; applies to thoughts as well as objects, to the individual as well as the entire universe; nothing exists independently, everything we perceive is conditioned; beyond all forms and the conditioned is nirvana

3) translation by Analayo (audio meditations)

4) reconstruction by Bhante Sujato

Back to beginning

Foundations of Mindfulness (2):

(compiled and modified from several sources with some added commentary)

There is a way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana- the Four Establishments of Mindfulness.

What are the four?

Mindfulness of, contemplation of:

1) body,

2) feelings (sensation),

3) mind (states of mind),

4) dhammas (contents of thoughts)

Remain established in the observation of these, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world.

In regard to these, observe in an objective manner. Whatever the object of mindfulness, see that object and that object only, as a bare observer, nonjudgmentally, without craving or aversion; these may arise, and when they do, simply observe their impermanent nature, arising and disappearing.

“In the seen there will be to you just the seen. In the heard there will be to you just the heard. In the thought there will be to you just the thought. In the cognizing there will be to you just the cognizing.”

Body

Breath

Go to a peaceful spot, sit comfortably, and establish mindfulness.

Mindfully breathe in, mindfully breathe out.

Breathe naturally, aware of the quality of the breath and the sensations associated with the breath.

Breathe in, aware of breathing in. Breathe out, aware of breathing out.

When breathing in a long breath, know, ‘I am breathing in a long breath.’ When breathing out a long breath, know, ‘I am breathing out a long breath.’

When breathing in a short breath, know, ‘I am breathing in a short breath.’ When breathing out a short breath, know, ‘I am breathing out a short breath.’

‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’”

“Just as a skilled potter knows when making a long turn on the wheel, ‘I am making a long turn,’ and knows when making a short turn, ‘I am making a short turn,’ so one, when breathing in a long breath, knows, ‘I am breathing in a long breath,’ and when breathing in a short breath, knows, ‘I am breathing in a short breath,’ when breathing out a long breath, knows, ‘I am breathing out a long breath,’ and when breathing out a short breath, knows, ‘I am breathing out a short breath.’ “Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

Posture/Movement

When walking, know ‘I am walking’; when standing, know ‘I am standing’; when sitting, know ‘I am sitting’; when lying down, know ‘I am lying down’; know accordingly however the body is positioned.

When going forward and returning, act clearly knowing; when looking ahead and looking away, act clearly knowing; when bending down or standing up, act clearly knowing; when flexing and extending limbs, act clearly knowing; when wearing clothing and carrying objects, act clearly knowing; when eating, drinking, consuming food, and tasting, act clearly knowing; when defecating and urinating, act clearly knowing; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, act clearly knowing.

Body Survey

Survey the body up from the soles of the feet and down from the top of the head hair, inside and outside, the body enclosed by skin, full of many things: skin, hair, nails, tissue, organs, intestines and contents, bones, body fluids, microorganisms: be mindful there are head-hairs, body-hairs, nails, teeth, skin, muscle, connective tissue, blood vessels, lymph nodes, bones, bone marrow; brain, eyes, tongue, thyroid, parathyroids, trachea, esophagus, thymus, heart, lungs, diaphragm, mesentery, stomach, small intestine, large intestine, liver, gall bladder, pancreas, spleen, kidney, adrenals, bladder, reproductive organs, bile, blood, blood cells, sweat, fat, tears, mucus, saliva, lymph fluid, joint fluid, urine, feces, and microbes.

“Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a person with good eyes were to open it and review it thus: ‘this is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice,’ so too review the body.…

Body Derived From Nature (interconnected with/ interdependent on nature)

Review the body, however it is placed, however disposed, as consisting of elements thus: ‘in this body there are the earth element, the water element, the fire element, and the air element’.

“As a skilled butcher or an apprentice butcher, having killed a cow, might sit to divide the cow into many parts, one reviews the elements which comprise the body: ‘Here in this body are the earth element, the water element, the fire element, and the air element.’

Body Decomposition

Contemplate the body after death. As though seeing a corpse thrown aside in a charnel ground – one, two, or three days dead, bloated, livid, and oozing matter…being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms…

a skeleton with flesh and blood, held together by connective tissue…

a fleshless skeleton smeared with blood, held together with connective tissue…

a skeleton without flesh and blood, held together with connective tissue…

disconnected bones scattered in all directions…

bones bleached white, the color of shells …

bones heaped up, more than a year old…

bones dissolving and crumbling to dust…

compare the body with it thus: ‘this body too is of the same nature, it will be like that, it is not exempt from that fate.’

In this way, in regard to the body, abide contemplating the body internally… externally… both internally and externally. Abide contemplating the nature of arising … of passing away… of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established to the extent necessary for bare knowledge and continuous mindfulness. Abide independent, not clinging to anything. That is how to practice observation of the body in the body.

Feelings (Sensation)

When feeling a pleasant sensation, know it is a pleasant sensation; when feeling an unpleasant sensation, know it is an unpleasant sensation; when feeling a neutral feeling, know it is a neutral sensation.

When feeling a worldly (physical) pleasant feeling, know it is a worldly pleasant feeling; when feeling an unworldly pleasant feeling, know it is an unworldly pleasant feeling; when feeling a worldly unpleasant feeling, know it is a worldly unpleasant feeling; when feeling an unworldly (spiritual/emotional) unpleasant feeling, know it is an unworldly unpleasant feeling; when feeling a worldly neutral feeling, know it is a worldly neutral feeling; when feeling an unworldly neutral feeling, know it is an unworldly neutral feeling.

In regard to feelings (sensations), abide contemplating feelings (sensations) internally… externally … internally and externally. Abide contemplating the nature of arising… of passing away… of both arising and passing away in feelings. Mindfulness that ‘there is feeling’ is established to the extent necessary for bare knowledge and continuous mindfulness. Abide independent, not clinging to anything in the world. View sensations objectively. Do not identify with sensations. Sensations are pleasant, unpleasant and indifferent, and in regard to each of these view the sensation and the sensation only One remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the feelings in the feelings.

Mind

States of Mind

Desire/Lustful, Angry, Deluded, Contracted, Distracted, Expanded, Narrow, Surpassable, Unsurpassable, Concentrated

Know a lustful mind to be lustful, and a mind without lust to be without lust; know an angry mind to be angry, and a mind without anger to be without anger; know a deluded mind to be deluded, and a mind without delusion to be without delusion; know a contracted mind to be contracted, and a distracted mind to be distracted; know a great mind to be great, and a narrow mind to be narrow; know a surpassable mind to be surpassable, and an unsurpassable mind to be unsurpassable; know a concentrated mind to be concentrated, and an unconcentrated mind to be unconcentrated; know a liberated mind to be liberated, and an unliberated mind to be unliberated.

Abide contemplating the mind internally… externally… internally and externally. Abide contemplating the nature of arising … of passing away … of both arising and passing away in regard to the mind. Mindfulness that ‘there is a mind’ is established to the extent necessary for bare knowledge and continuous mindfulness. Abide independent, not clinging to anything in the world.

When a thought enters your mind, look at it objectively. Think of that thought and that thought only, and not of the circumstances that gave rise to that thought or the mode of action suggested by that thought. Do not dwell on such related questions. Look straight into that thought and look on it only. You will then see how that thought will no more incite you to any action and disappears, like a cloud in the sky. Like the body, the mind also is not an entity but a temporary combination of passing things, impermanent conditions, causes and effects.

Dhammas (contents of thoughts)

Hindrances, Aggregates, Senses, Awakening Factors, Four Noble Truths, Eightfold Path

Hindrances

Sensual Desire, Aversion, Sloth-and-Torpor, Restlessness and Worry, Doubt

If these are present, know they are present; if these are not present, know they are not present; know how these arise, how they can be removed, and how they can be prevented.

When sensual desire is present, one is aware, ‘Sensual desire is present in me.’ Or when sensual desire is not present, one is aware, ‘Sensual desire is not present in me.’ When sensual desire begins to arise, one is aware of it. When sensual desire that has already arisen is abandoned, one is aware of it. When sensual desire that has already been abandoned will not arise again in the future, one is aware of it

One practices in the same way concerning:

aversion/ill will/anger,

sloth and torpor/apathy/drowsiness,

restlessness and worry/agitation and remorse,

skeptical doubt.

Aggregates

1) Material form (body)

2) Feelings (sensation)

3) Sense Perceptions

4) Mental Formations

5) Consciousness

Contemplate these, their arising, and their passing away- their impermanent nature. Contemplate these in the context of interdependence and interbeing.

One observes like this:

‘Such is form (body). Such is the arising of form. Such is the disappearance of form.

Such is feeling (pleasant, unpleasant, neutral). Such is the arising of feeling. Such is the disappearance of feeling.

Such is perception (senses). Such is the arising of perception. Such is the disappearance of perception.

Such are mental formations (mind). Such is the arising of mental formations. Such is the disappearance of mental formations.

Such is consciousness (awareness of the above). Such is the arising of consciousness. Such is the disappearance of consciousness.

Senses and Sense Objects

One observes the objects of mind in the objects of mind with regard to the six sense organs and the six sense objects. How does one observe this?

“One is aware of:

the eyes and forms,

the ears and sound,

the nose and smell,

the tongue and taste,

the body and touch,

the mind and objects of mind.

Be aware of the senses and sense objects and know the fetter that arises dependent on both, how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

One is aware of the internal formations which are produced in dependence on these things. One is aware of the birth of a new internal formation and is aware of abandoning an already produced internal formation, and one is aware when an already abandoned internal formation will not arise again.

There are 108 possible sense perceptions: the six senses, the three sensations (pleasant, unpleasant, neutral), two ways of sensing (physical, mental/emotional)(some use two types of reactivity, reactive and non reactive), and different possible time references (past, present, future)(6x3x2x3=108).

If you practice mindfulness of sight on any object, it should be the sight of it and nothing more. The thoughts and emotions that flow from the observation of the object, aroused by any particular interest, should not mar vision. When the object of mindfulness is any sound or hearing, it should be just that sound or hearing without thoughts and emotions aroused by any particular interest in that sound or hearing. Similarly, this should be kept in mind in regard to all senses and sense objects.

Awakening Factors

Mindfulness, Investigation of dhammas, Energy, Joy, Tranquility, Concentration, Equanimity

Further, one remains established in the observation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening. When the factor of awakening, mindfulness, is present, one is aware, ‘Mindfulness is present in me.’ When mindfulness is not present, one is aware, ‘Mindfulness is not present.’ One is aware when not yet born mindfulness is being born and when already-born mindfulness is perfectly developed.

“In the same way, one is aware of the factors of:

investigation (of contents of thought/teachings),

energy/diligence,

joy,

tranquility/ease,

concentration,

and equanimity.

Four Noble Truths

Further, one remains established in the observation of objects of mind in the objects of mind with regard to the Four Noble Truths.

1) One is aware ‘This is suffering (dukkha),’ as it arises.

1) One is aware, ‘This is the cause of the suffering,’ as it arises (craving, attachment, aversion, ignorance- a desire for life to be other than it really is),

2) One is aware, ‘This is the end of suffering,’ as it arises.

3) One is aware, ‘This is the path which leads to the end of suffering,’ as it arises.

Eightfold path: right view/understanding*, right intention/resolve, right speech, right action, right livelihood, right effort, right concentration, right mindfulness

1) Right view/understanding- understand the four noble truths, understand the nature of reality (impermanence, non-self, dukkha), discern what is wholesome and not wholesome, understand interbeing/interconnectedness, understand dependent origination**

2) Right intention/resolve- do not intentionally harm, do not be attached to or crave worldly gratification

3) Right speech- communicate sincerely and without ill-will; pause, think, and be mindful before communicating

4) Right action- be kind to all living things, avoid acting on unwholesome thoughts/intention

5) Right livelihood- earn a living practicing harmlessness and doing good will

6) Right effort- be disciplined and persistent; learn to

- neutralize active, unwholesome mind states (greed, hatred, delusion, belief in separate self, harmfulness, ill-will, etc.),

- prevent the arising of inactive, unwholesome mind states,

- nurture active, wholesome mind states (good will, selflessness, kindness, generosity, etc.), and

- awaken inactive, wholesome mind states

(“wholesome” is the opposite of "unwholesome" and connotes well-being and holistic integrity, in harmony with “right” and “true," compassion, good will, lovingkindness, wisdom, release of self, equanimity, renunciation)

7) Right concentration- mindfulness is a perquisite and the basis of concentration; learn to focus and continually strengthen the ability to focus; focus on the wholesome; acknowledge, contemplate, and let go of distractions; develop an alert but calm awareness aimed specifically at reducing/eliminating the hindrances and purifying the mind; transcend all labels and ideas

8) Right mindfulness- consideration of all of the above; be aware of your body, feelings, mind, and content of thoughts

This is how one remains established in the observation of the objects of mind in the objects of mind either from within or from without, or both from within and from without. One remains established in the observation of the process of coming-to-be in any of the objects of mind or the process of dissolution in the objects of mind or both in the process of coming-to-be and the process of dissolution. Or one is mindful of the fact, ‘There is an object of mind here,’ until understanding and full awareness come about.

One remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind.

This is the path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for the realization of Nibbãna, namely, the four satipatthãnas.

* "right" may also be translated as complete, genuine, or in perfect harmony- or viewed as "to right," as in restoring an accurate position, in alignment with what is "true," like an arrow or instrument that is finely crafted or tuned and fit for its purpose

** dependent origination - everything that exists is conditioned, dependent on something else; applies to thoughts as well as objects, to the individual as well as the entire universe; nothing exists independently, everything we perceive is conditioned; beyond all forms and the conditioned is Nibbana- the unconditioned reality beyond all conditioned forms- the total cessation of suffering, greed, hatred, and delusion, the "blowing out" of the fires of craving

1) modified version of Eric Harrison's abbreviated version from his book The Foundations of Mindfulness

4) reconstruction by Bhante Sujato

Back to beginning

Satipatthana Sutta (translation by Analayo)

Thus have I heard. On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammãsadhamma. There he addressed the monks thus: “Monks.” “Venerable sir,” they replied. The Blessed One said this:

[DIRECT PATH]

“Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipatthãnas.

[DEFINITION]

“What are the four? Here, monks, in regard to the body a monk abides contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to feelings he abides contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to the mind he abides contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to dhammas he abides contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world."

[BREATHING]

“And how, monks, does he in regard to the body abide contemplating the body? Here, gone to the forest, or to the root of a tree, or to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, mindful he breathes in, mindful he breathes out.

“Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’

“Just as a skilled turner or his apprentice, when making a long turn, knows ‘I make a long turn,’ or when making a short turn knows ‘I make a short turn’ so too, breathing in long, he knows ‘I breathe in long,’… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or, he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or, mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to the body he abides contemplating the body."

[POSTURES]

“Again, monks, when walking, he knows ‘I am walking’; when standing, he knows ‘I am standing’; when sitting, he knows ‘I am sitting’; when lying down, he knows ‘I am lying down’; or he knows accordingly however his body is disposed."

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally … externally … both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body."

[ACTIVITIES]

“Again, monks, when going forward and returning he acts clearly knowing; when looking ahead and looking away he acts clearly knowing; when flexing and extending his limbs he acts clearly knowing; when wearing his robes and carrying his outer robe and bowl he acts clearly knowing; when eating, drinking, consuming food, and tasting he acts clearly knowing; when defecating and urinating he acts clearly knowing; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent he acts clearly knowing."

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally … externally … both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body."

[ANATOMICAL PARTS]

“Again, monks, he reviews this same body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity thus: ‘in this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.’

“Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus: ‘this is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too he reviews this same body.… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally … externally … both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body."

[ELEMENTS]

“Again, monks, he reviews this same body, however it is placed, however disposed, as consisting of elements thus: ‘in this body there are the earth element, the water element, the fire element, and the air element’.

“Just as though a skilled butcher or his apprentice had killed a cow and was seated at a crossroads with it cut up into pieces; so too he reviews this same body.… (continue as above).

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally … externally … both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body."

[CORPSE IN DECAY]

“Again, monks, as though he were to see a corpse thrown aside in a charnel ground – one, two, or three days dead, bloated, livid, and oozing matter …being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms … a skeleton with flesh and blood, held together with sinews … a fleshless skeleton smeared with blood, held together with sinews … a skeleton without flesh and blood, held together with sinews … disconnected bones scattered in all directions … bones bleached white, the colour of shells … bones heaped up, more than a year old … bones rotten and crumbling to dust – he compares this same body with it thus: ‘this body too is of the same nature, it will be like that, it is not exempt from that fate.’

[REFRAIN]

“In this way, in regard to the body he abides contemplating the body internally … externally … both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That too is how in regard to the body he abides contemplating the body.”

[FEELINGS]

“And how, monks, does he in regard to feelings abide contemplating feelings?

“Here, when feeling a pleasant feeling, he knows ‘I feel a pleasant feeling’; when feeling an unpleasant feeling, he knows ‘I feel an unpleasant feeling’; when feeling a neutral feeling, he knows ‘I feel a neutral feeling.’

“When feeling a worldly pleasant feeling, he knows ‘I feel a worldly pleasant feeling’; when feeling an unworldly pleasant feeling, he knows ‘I feel an unworldly pleasant feeling’; when feeling a worldly unpleasant feeling, he knows ‘I feel a worldly unpleasant feeling’; when feeling an unworldly unpleasant feeling, he knows ‘I feel an unworldly unpleasant feeling’; when feeling a worldly neutral feeling, he knows ‘I feel a worldly neutral feeling’; when feeling an unworldly neutral feeling, he knows ‘I feel an unworldly neutral feeling.’

[REFRAIN]

“In this way, in regard to feelings he abides contemplating feelings internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in feelings. Mindfulness that ‘there is feeling’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to feelings he abides contemplating feelings.”

[MIND]

“And how, monks, does he in regard to the mind abide contemplating the mind?

“Here he knows a lustful mind to be ‘lustful’, and a mind without lust to be ‘without lust’; he knows an angry mind to be ‘angry’, and a mind without anger to be ‘without anger’; he knows a deluded mind to be ‘deluded’, and a mind without delusion to be ‘without delusion’; he knows a contracted mind to be ‘contracted’, and a distracted mind to be ‘distracted’; he knows a great mind to be ‘great’, and a narrow mind to be ‘narrow’; he knows a surpassable mind to be ‘surpassable’, and an unsurpassable mind to be ‘unsurpassable’; he knows a concentrated mind to be ‘concentrated’, and an unconcentrated mind to be ‘unconcentrated’; he knows a liberated mind to be ‘liberated’, and an unliberated mind to be ‘unliberated.’

[REFRAIN]

“In this way, in regard to the mind he abides contemplating the mind internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in regard to the mind. Mindfulness that ‘there is a mind’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to the mind he abides contemplating the mind.”

[HINDRANCES]

“And how, monks, does he in regard to dhammas abide contemplating dhammas? Here in regard to dhammas he abides contemplating dhammas in terms of the five hindrances. And how does he in regard to dhammas abide contemplating dhammas in terms of the five hindrances?

“If sensual desire is present in him, he knows ‘there is sensual desire in me’; if sensual desire is not present in him, he knows ‘there is no sensual desire in me’; and he knows how unarisen sensual desire can arise, how arisen sensual desire can be removed, and how a future arising of the removed sensual desire can be prevented.

“If aversion is present in him, he knows ‘there is aversion in me’; if aversion is not present in him, he knows ‘there is no aversion in me’; and he knows how unarisen aversion can arise, how arisen aversion can be removed, and how a future arising of the removed aversion can be prevented.

“If sloth-and-torpor is present in him, he knows ‘there is sloth-and-torpor in me’; if sloth-and-torpor is not present in him, he knows ‘there is no sloth-and-torpor in me’; and he knows how unarisen sloth-and-torpor can arise, how arisen sloth-and-torpor can be removed, and how a future arising of the removed sloth-and-torpor can be prevented.

“If restlessness-and-worry is present in him, he knows ‘there is restlessness-and-worry in me’; if restlessness-and-worry is not present in him, he knows ‘there is no restlessness-and-worry in me’; and he knows how unarisen restlessness-and-worry can arise, how arisen restlessness-and-worry can be removed, and how a future arising of the removed restlessness-and-worry can be prevented.

“If doubt is present in him, he knows ‘there is doubt in me’; if doubt is not present in him, he knows ‘there is no doubt in me’; and he knows how unarisen doubt can arise, how arisen doubt can be removed, and how a future arising of the removed doubt can be prevented."

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to dhammas he abides contemplating dhammas in terms of the five hindrances.”

[AGGREGATES]

“Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the five aggregates of clinging. And how does he in regard to dhammas abide contemplating dhammas in terms of the five aggregates of clinging?

Here he knows, ‘such is material form, such its arising, such its passing away; such is feeling, such its arising, such its passing away; such is cognition, such its arising, such its passing away; such are volitions, such their arising, such their passing away; such is consciousness, such its arising, such its passing away.’

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to dhammas he abides contemplating dhammas in terms of the five aggregates of clinging.”

[SENSE-SPHERES]

“Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the six internal and external sense-spheres. And how does he in regard to dhammas abide contemplating dhammas in terms of the six internal and external sense-spheres?

“Here he knows the eye, he knows forms, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the ear, he knows sounds, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the nose, he knows odors, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the tongue, he knows flavors, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the body, he knows tangibles, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the mind, he knows mind-objects, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.”

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to dhammas he abides contemplating dhammas in terms of the six internal and external sense-spheres.”

[AWAKENING FACTORS]

“Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the seven awakening factors. And how does he in regard to dhammas abide contemplating dhammas in terms of the seven awakening factors?

“Here, if the mindfulness awakening factor is present in him, he knows ‘there is the mindfulness awakening factor in me’; if the mindfulness awakening factor is not present in him, he knows ‘there is no mindfulness awakening factor in me’; he knows how the unarisen mindfulness awakening factor can arise, and how the arisen mindfulness awakening factor can be perfected by development.

“If the investigation-of-dhammas awakening factor is present in him, he knows ‘there is the investigation-of-dhammas awakening factor in me’; if the investigation-of-dhammas awakening factor is not present in him, he knows ‘there is no investigation-of-dhammas awakening factor in me’; he knows how the unarisen investigation-of-dhammas awakening factor can arise, and how the arisen investigation-of-dhammas awakening factor can be perfected by development.

“If the energy awakening factor is present in him, he knows ‘there is the energy awakening factor in me’; if the energy awakening factor is not present in him, he knows ‘there is no energy awakening factor in me’; he knows how the unarisen energy awakening factor can arise, and how the arisen energy awakening factor can be perfected by development.

“If the joy awakening factor is present in him, he knows ‘there is the joy awakening factor in me’; if the joy awakening factor is not present in him, he knows ‘there is no joy awakening factor in me’; he knows how the unarisen joy awakening factor can arise, and how the arisen joy awakening factor can be perfected by development.

“If the tranquillity awakening factor is present in him, he knows ‘there is the tranquillity awakening factor in me’; if the tranquillity awakening factor is not present in him, he knows ‘there is no tranquillity awakening factor in me’; he knows how the unarisen tranquillity awakening factor can arise, and how the arisen tranquillity awakening factor can be perfected by development.

“If the concentration awakening factor is present in him, he knows ‘there is the concentration awakening factor in me’; if the concentration awakening factor is not present in him, he knows ‘there is no concentration awakening factor in me’; he knows how the unarisen concentration awakening factor can arise, and how the arisen concentration awakening factor can be perfected by development.

“If the equanimity awakening factor is present in him, he knows ‘there is the equanimity awakening factor in me’; if the equanimity awakening factor is not present in him, he knows ‘there is no equanimity awakening factor in me’; he knows how the unarisen equanimity awakening factor can arise, and how the arisen equanimity awakening factor can be perfected by development.

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to dhammas he abides contemplating dhammas in terms of the seven awakening factors.”

[NOBLE TRUTHS]

“Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the four noble truths. And how does he in regard to dhammas abide contemplating dhammas in terms of the four noble truths?

“Here he knows as it really is, ‘this is dukkha‘; he knows as it really is, ‘this is the arising of dukkha‘; he knows as it really is, ‘this is the cessation of dukkha‘; he knows as it really is, ‘this is the way leading to the cessation of dukkha.’

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. That is how in regard to dhammas he abides contemplating dhammas in terms of the four noble truths.”

[PREDICTION]

“Monks, if anyone should develop these four satipatthãnas in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non- returning. Let alone seven years … six years … five years … four years … three years …two years … one year … seven months … six months … five months … four months … three months … two months … one month … half a month … if anyone should develop these four satipatthãnas in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non-returning. So it was with reference to this that it was said:

[DIRECT PATH]

“Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipatthãnas.”

That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One’s words.

1) modified version of Eric Harrison's abbreviated version from his book The Foundations of Mindfulness

2) one compiled and edited from several sources

4) reconstruction by Bhante Sujato

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Probable original Satipaṭṭhāna Sutta as reconstructed by Bhante Sujato

Introduction

“This is the path to convergence, monks & nuns, for the purification of beings, for surmounting sorrow & lamentation, for ending bodily & mental suffering, for understanding the way, for witnessing Nibbana: that is, the four satipaṭṭhānas. What four?

Here, a monk or nun abides contemplating a body in the body internally, he abides contemplating a body in the body externally, he abides contemplating a body in the body internally & externally — ardent, clearly comprehending, mindful, having removed desire & aversion for the world. He abides contemplating a feeling in the feelings internally, he abides contemplating a feeling in the feelings externally, he abides contemplating a feeling in the feelings internally & externally — ardent, clearly comprehending, mindful, having removed desire & aversion for the world. He abides contemplating a mind in the mind internally, he abides contemplating a mind in the mind externally, he abides contemplating a mind in the mind internally & externally — ardent, clearly comprehending, mindful, having removed desire & aversion for the world. He abides contemplating a Dhamma in the dhammas internally, he abides contemplating a dhamma in the dhammas externally, he abides contemplating a dhamma in the dhammas internally & externally — ardent, clearly comprehending, mindful, having removed desire & aversion for the world.

Contemplation of body

And how, monks & nuns, does a monk or nun abide contemplating a body in the body?

Here, a monk or nun reviews this very body up from the soles of the feet and down from the tips of the hair, bounded by skin and full of many kinds of impurities thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, spleen, lungs, diaphragm, large intestines, small intestines, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.’

Just as if there was a bag with an opening at both ends, full of various sorts of grain, such as hill rice, red rice, mung beans, peas, millet, and white rice, a man with good eyes were to open it up and review it thus: ‘This is hill rice, this is red rice, these are mung beans, these are peas, this is millet, this is white rice.’ In just the same way, a monk or nun reviews this very body up from the soles of the feet and down from the tips of the hair, bounded by skin and full of many kinds of impurities thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, spleen, lungs, diaphragm, large intestines, small intestines, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.’

Mindfulness of the body is well established for the sake of knowledge & vision. One abides independent, not grasping at anything in the world. That is how a monk or nun abides contemplating a body in the body.

Contemplation of feelings

And further, monks and nuns, how does a monk or nun abide contemplating a feeling in the feelings?

Here, when feeling a pleasant feeling a monk or nun understands: ‘I feel a pleasant feeling.’ When feeling an unpleasant feeling he understands: ‘I feel an unpleasant feeling.’ When feeling a neither pleasant nor unpleasant feeling he understands: ‘I feel a neither pleasant nor unpleasant feeling.’

When feeling a carnal pleasant feeling he understands: ‘I feel a carnal pleasant feeling.’ When feeling a spiritual pleasant feeling he understands: ‘I feel a spiritual pleasant feeling.’ When feeling a carnal unpleasant feeling he understands: ‘I feel a carnal unpleasant feeling.’ When feeling a spiritual unpleasant feeling he understands: ‘I feel a spiritual unpleasant feeling.’ When feeling a carnal neither pleasant nor unpleasant feeling he understands: ‘I feel a carnal neither pleasant nor unpleasant feeling.’ When feeling a spiritual neither pleasant nor unpleasant feeling he understands: ‘I feel a spiritual neither pleasant nor unpleasant feeling.’

Mindfulness of feelings is well established for the sake of knowledge & vision. One abides independent, not grasping at anything in the world. That is how a monk or nun abides contemplating a feeling in the feelings.

Contemplation of mind

And further, monks and nuns, how does a monk or nun abide contemplating a mind in the mind?

Here a monk or nun understands mind with lust as ‘mind with lust.’ He understands mind without lust as ‘mind without lust.’

He understands mind with anger as ‘mind with anger.’ He understands mind without anger as ‘mind without anger.’

He understands mind with delusion as ‘mind with delusion.’ He understands mind without delusion as ‘mind without delusion.’

He understands contracted mind as ‘contracted mind.’

He understands distracted mind as ‘distracted mind.’

He understands exalted mind as ‘exalted mind.’ He understands unexalted mind as ‘unexalted mind.’

He understands surpassed mind as ‘surpassed mind.’ He understands unsurpassed mind as ‘unsurpassed mind.’

He understands mind in samādhi as ‘mind in samādhi.’ He understands mind not in samādhi as ‘mind not in samādhi.’

He understands released mind as ‘released mind.’ He understands unreleased mind as ‘unreleased mind.’

Mindfulness of the mind is well established for the sake of knowledge & vision. One abides independent, not grasping at anything in the world. That is how a monk or nun abides contemplating a mind in the mind.

Contemplation of dhammas

And further, monks and nuns, how does a monk or nun abide contemplating a dhamma in the dhammas?

Here, when there is sensual desire in him, a monk or nun understands: ‘There is sensual desire in me.’ When there is no sensual desire in him, he understands: ‘There is no sensual desire in me.’ And he understands how the arising of the unarisen sensual desire comes to be. And he understands how the abandoning of the arisen sensual desire comes to be. And he understands how the non-arising in the future of the unarisen sensual desire comes to be.

When there is anger in him, he understands: ‘There is anger in me.’ When there is no anger in him, he understands: ‘There is no anger in me.’ And he understands how the arising of the unarisen anger comes to be. And he understands how the abandoning of the arisen anger comes to be. And he understands how the non-arising in the future of the unarisen anger comes to be.

When there is sloth & torpor in him, he understands: ‘There is sloth & torpor in me.’ When there is no sloth & torpor in him, he understands: ‘There is no sloth & torpor in me.’ And he understands how the arising of the unarisen sloth & torpor comes to be. And he understands how the abandoning of the arisen sloth & torpor comes to be. And he understands how the non-arising in the future of the unarisen sloth & torpor comes to be.

When there is restlessness & remorse in him, he understands: ‘There is restlessness & remorse in me.’ When there is no restlessness & remorse in him, he understands: ‘There is no restlessness & remorse in me.’ And he understands how the arising of the unarisen restlessness & remorse comes to be. And he understands how the abandoning of the arisen restlessness & remorse comes to be. And he understands how the non-arising in the future of the unarisen restlessness & remorse comes to be.

When there is doubt in him, he understands: ‘There is doubt in me.’ When there is no doubt in him, he understands: ‘There is no doubt in me’. And he understands how the arising of the unarisen doubt comes to be. And he understands how the abandoning of the arisen doubt comes to be. And he understands how the non-arising in the future of the unarisen doubt comes to be.

When there is the awakening-factor of mindfulness in him, he understands: ‘There is the awakening- factor of mindfulness in me.’ When there is no awakening-factor of mindfulness in him, he understands: ‘There is no awakening-factor of mindfulness in me’. And he understands how the arising of the unarisen awakening-factor of mindfulness comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of mindfulness comes to be.

When there is the awakening-factor of investigation of dhammas in him, he understands: ‘There is the awakening-factor of investigation of dhammas in me.’ When there is no awakening-factor of investigation of dhammas in him, he understands: ‘There is no awakening-factor of investigation of dhammas in me.’ And he understands how the arising of the unarisen awakening-factor of investigation of dhammas comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of investigation of dhammas comes to be.

When there is the awakening-factor of energy in him, he understands: ‘There is the awakening-factor of energy in me.’ When there is no awakening-factor of energy in him, he understands: ‘There is no awakening-factor of energy in me’. And he understands how the arising of the unarisen awakening-factor of energy comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of energy comes to be.

When there is the awakening-factor of rapture in him, he understands: ‘There is the awakening-factor of rapture in me.’ When there is no awakening-factor of rapture in him, he understands: ‘There is no awakening-factor of rapture in me.’ And he understands how the arising of the unarisen awakening-factor of rapture comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of rapture comes to be.

When there is the awakening-factor of tranquility in him, he understands: ‘There is the awakening-factor of tranquility in me.’ When there is no awakening-factor of tranquility in him, he understands: ‘There is no awakening-factor of tranquility in me’. And he understands how the arising of the unarisen awakening-factor of tranquility comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of tranquility comes to be.

When there is the awakening-factor of samādhi in him, he understands: ‘There is the awakening-factor of samādhi in me.’ When there is no awakening-factor of samādhi in him, he understands: ‘There is no awakening-factor of samādhi in me’. And he understands how the arising of the unarisen awakening-factor of samādhi comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of samādhi comes to be.

When there is the awakening-factor of equanimity in him, he understands: ‘There is the awakening-factor of equanimity in me.’ When there is no awakening-factor of equanimity in him, he understands: ‘There is no awakening-factor of equanimity in me.’ And he understands how the arising of the unarisen awakening-factor of equanimity comes to be. And he understands how the fulfilment through development of the arisen awakening-factor of equanimity comes to be.

Mindfulness of dhammas is well established for the sake of knowledge & vision. One abides independent, not grasping at anything in the world. That is how a monk or nun abides contemplating a Dhamma in the dhammas.

Conclusion

This is the path leading to convergence, monks & nuns, for the purification of beings, for surmounting sorrow & lamentation, for ending bodily & mental suffering, for understanding the way, for witnessing Nibbana; that is, the four satipaṭṭhānas.”

1) trimmed/ edited version of Eric Harrison's abbreviated version from his book The Foundations of Mindfulness

2) one compiled and edited from several sources

3) translation by Analayo (audio meditations)

Back to beginning