"Mindfulness" is a translation of the word sati in the Satipatthana Sutta. The Satipatthana Sutta is a guide for mindfulness and meditation supposedly taught by Gotama Buddha. There are several translations, and three versions are below:
1) a trimmed/ edited version of Eric Harrison's already abbreviated version from his book The Foundations of Mindfulness
2) one compiled and edited from several sources,
3) a translation by Analayo (audio meditations)
Highlights for mindfulness/ meditation/ contemplation:
Breath
Body/ Body Scan
Feelings/ Sensations
States of Mind
Four Noble Truths
Eightfold Path
Five Aggregates
Craving, Aversion, Impermanence
"Interbeing"/ interconnectedness
Factors of Awakening (mindfulness, investigation, energy, joy, tranquility, concentration, equanimity)
Hindrances (desire, ill-will, apathy, anxiety, doubt/uncertainty/indecision)
Death/ Dissolution of Body
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 thought/phenomena.
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 and the bodies of others. Observe how bodily sensations arise and pass away and what causes them to do so, but do not be attached to bodily sensations, simply observe and experience.
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 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. 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 stages of physical dissolution thinking: "my body is just like that one and cannot escape its fate, it too is impermanent." In these ways one contemplates the nature of the body.
Mindfulness of Sensations (vedana)
Observe the sensations and the valances (intensity) of sensations. 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.
Mindfulness of 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 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 Thought/ Phenomena (dhamma)
Contemplate the five aggregates that make up the sense of self: body, sensations (valences), perceptions, mental formations, and consciousness. Understand how the body, sensations (valences), perceptions, mental formations, and consciousness arise and pass away. Investigate how attachment occurs through the senses (perceptions) and understand how to break free from such attachment. Observe this in yourself and others. 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
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- strive to do no harm, do not be attached to or crave worldly gratification
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
Foundations of Mindfulness (2):
(compiled and edited from several sources)
contemplation of
1) body,
2) feeling,
3) states of mind, and
4) dhammas (groups of phenomena)
CONTEMPLATION OF BODY
Mindfulness of Breathing
For formal meditation, go to a comfortable, peaceful spot.
Be aware of your breath as you breathe in and out. Notice the quality of your breath and the sensations associated with breathing. Be aware of your whole body as you breathe, from head to toe and toe to head, outside and inside. Consciously relax your body as you continue breath awareness and experience the breath and body fully. Observe the sensations of the breath and body, how they arise and pass away and what may cause them to do so, in yourself and others. Experience and be aware, understand and observe the changing nature of experiences and the impermanence of experiences, and do not cling to or be attached to experiences.
Mindfulness of Postures
When walking, be aware of walking and all the sensations associated with walking. When standing still, sitting, or lying down, be conscious of this. Be mindful of however your body is positioned.
Mindfulness of Activities of Daily Living
Wherever you’re going, whichever way you’re looking, and whatever you’re doing, do so in full awareness. Be mindful when walking, standing, or sitting, going out and coming back, looking ahead and looking aside, bending and stretching, dressing, eating, drinking, urinating, defecating, falling asleep, waking up, speaking, remaining silent, etc.
Reflection on the Body
Think about all your body is made of, from your head to your toes, and reflect on everything about your body. Reflect on the fact that your body is made up of all kinds of matter, from armpit hair to sweat and mucous, skin, internal organs, intestines and contents, microorganisms, bodily fluids, etc.
Reflection on Material Elements
At its most basic level, your body is made of the same materials found everywhere in nature- you, and all things manifest, are a dynamic expression of nature/ the universe, fundamentally particles and waves- there is no substantial basis for “me,” “I,” “mine”- everything is interconnected and interdependent.
Contemplation of Bodily Disintegration
Contemplate the stages of bodily decomposition. Bodies decompose until there’s nothing left but bones, and even bones will disintegrate/ transform into some other manifested forms of the universe. Reflect on the fact that all living beings/ forms have this same fate. You are no different from any other manifested form; you can’t escape bodily dissolution and there is nothing you can cling to or avoid that will change this.
CONTEMPLATION OF FEELINGS/SENSATIONS
When you feel something pleasant, understand you are experiencing a pleasant feeling. When you feel something unpleasant or painful, or a sensation that’s neutral, be aware you are experiencing those sensations. Contemplate how pleasant, unpleasant, and neutral sensations arise and dissipate. Observe these in yourself and others. Experience, but do not cling to or become attached to, sensations. Be aware of cravings and aversion related to sensations, in yourself and others.
CONTEMPLATION OF STATES OF MIND
Contemplate states of mind- the mind with lust and without lust; with anger and without anger; with delusion and without delusion; the cramped mind and the distracted mind; the developed mind and the undeveloped mind; the surpassable mind and the unsurpassable mind; the concentrated mind and the unconcentrated mind; and the freed mind and the bound mind.
Whatever state your mind is in, be aware of and understand it. Contemplate the essence of your mind.
Whether the mind is in a pure state or an unpure state, a lofty state or a low state, there should be no elation or dejection, only a clear recognition of the state, without clinging to desired states or resenting undesired states. As contemplation deepens, the seemingly solid, stable mind reveals itself to be a stream of mental acts arising from nowhere and going nowhere, continuing one after another, like clouds in the sky.
CONTEMPLATION OF DHAMMAS (groups of phenomena)
Five groups: 1) the five hindrances, 2) the five aggregates, 3) the six senses, 4) the seven factors of awakening (enlightenment), and 5) the four noble truths.
The Five Hindrances
1. sensual desire;
2. aversion;
3. dullness, laziness, lethargy;
4. restlessness, worry, anxiety, agitation, remorse;
5. doubt.
Whenever one of these arises, be aware of it; when it fades away, be aware of it. Observe how these arise, how they dissipate, and what prevents these from arising.
The Five Constituent Parts of Existence/ Five Aggregates of Clinging
Be aware of the five constituent parts that make up your perceived existence and are affected by attachment.
1. material form (your physical body);
2. feelings/sensations (pleasant, neutral, unpleasant);
3. perceptions (the information you receive from your sense organs, including the mind; registering, recognizing, and labeling (for example, the shape of a tree, color green, emotion of fear);
4. mental formations/ volitional activity (ideas and thoughts that form in your head; mental imprints and conditioning triggered by an object; includes any process that initiates an action);
5. consciousness (awareness of all of the above).
Understand all of these are impermanent. Understand how they arise, how they are sustained, and how they are associated with dukkha.
The Six Sense Organs and Associated Objects (involved in perceptions)
Sight - the eye and visible forms
Sound- the ear and sounds
Smell- the nose and odors
Taste- the tongue and tastes
Touch- the body and tactile objects
Mind- the mind and mental objects.
Be aware of the inputs from the senses and attachments or aversions that arise through the senses- observe how any attachments or aversions arise and how they pass away. Understand how these are associated with dukkha.
The Seven Factors of Awakening
1. mindfulness;
2. investigation of phenomena;
3. effort/energy
4. joy/rapture
5. calmness/tranquility
6. concentration
7. equanimity
When any of these are present, be aware of it. When they are not, be aware of it. Observe how they arise and how they disappear.
The Four Noble Truths
1. Dukkha- suffering/unsatisfactoriness - dukkha is universal
2. The Cause of Dukkha/Suffering/Unsatisfactoriness
Suffering/ Unsatisfactoriness arises from craving, ignorance, a mistaken belief that we are separate, independent beings (“I,” “me,” “mine”), and a desire for life to be other than it actually is.
3. The End of Suffering/Unsatisfactoriness
There is a path to the cessation of dukkha/suffering/unsatisfactoriness.
4. The Path to End Dukkha/Suffering/Unsatisfactoriness
By following the Eightfold Path, practicing meditation, and developing wisdom, we can achieve freedom from dukkha/suffering/unsatisfactoriness and realize enlightenment.
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” 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; eliminate the hindrances, clear the mind, develop an alert but calm awareness
Right mindfulness- be aware of all of the above - of your body, emotions, state of mind, and thoughts/dhamma - be in the present- aware of what you are doing, thinking, sensing
Right intention/resolve- strive to do no harm, do not be attached to or crave worldly gratification
Right view/understanding- understand the four noble truths, understand the nature of reality, discern what is wholesome and unwholesome 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; everything we perceive is conditioned; beyond all forms and the conditioned is nirvana
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.
The Foundations of Mindfulness
(discourse on the four foundations of mindfulness/
the presence of mindfulness/ attending with mindfulness)
(three versions)
