The Mahāsatipaṭṭhāna Sutta - The Great Discourse on the Four dwellings of mindfulness

Thus have I heard:

At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna:namely, the four dwellings of mindfulness.

What are the four?

Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away craving and aversion for the world, he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away craving and aversion for the world, he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away craving and aversion for the world, he dwells contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away craving and aversion for the world.

1.

Contemplation of the Body

Mindfulness of Breathing

And how does a disciple dwell contemplating the body in the body?

Here a disciple, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.

Breathing in long, he knows; or breathing out long, he knows.

Breathing in short, he knows; or breathing out short, he knows.

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, or when making a short turn knows; so too, breathing in long, a disciple knows ; or breathing out long, he knows, breathing in short, he knows; or breathing out short, he knows.

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.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Postures

Again when walking, a disciple 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 however his body is disposed, he knows it.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Clear Knowing

Again a disciple, in going forward and returning, has clear knowing; in looking ahead and looking away, he has clear knowing; in bending and stretching, he has clear knowing; in wearing robes and carrying the outer robe and bowl, he has clear knowing; in eating, drinking, chewing, and tasting, he has clear knowing; in defecating and urinating, he has clear knowing; in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, he has clear knowing.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Repulsiveness

A desciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.

Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyesight were to open it and review it: This is hill rice, these are beans, this is millet, these are peas, these are white rice.

In the same way, a disciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.

Thus he dwells contemplating the body in the body internally...

And so a disciple dwells contemplating the body in the body.

Contemplation of the Elements of the Body

Again a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element.

Just as if a skilled butcher or his apprentice were to kill a cow and sit at a crossroads cutting it up, in the same way, a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element.

Thus he dwells contemplating the body in the body internally...

And so a disciple dwells contemplating the body in the body.

Contemplation of Death of the Body

Again a disciple, just as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he dwells contemplating the body in the body internally...

And so a disciple dwells contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Thus he dwells contemplating the body in the body internally...

And so a disciple dwells contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground 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...

bones scattered in all directions:here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib bone, there a breast bone, here an arm bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth, there the skull.

He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Thus he dwells contemplating the body in the body internally... And so a disciple dwells contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground the bones whitened, looking like shells...

bones heaped up, more than a year old...

bones rotten and crumbled to dust.

He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Thus he dwells contemplating the body in the body internally, or externally, or both internally and externally.

He dwells contemplating the arising factors in the body, or the vanishing factors in the body, or both the arising and vanishing factors in the body.

There is a body is merely established in him to the extent necessary for bare knowing and mindfulness.

And he dwells independent, not clinging to anything in the world.

And so a disciple dwells contemplating the body in the body.

Contemplation of Feeling

Here a disciple experiencing a pleasant feeling knows I experience a pleasant feeling.

Experiencing a painful feeling, he knows I experience a painful feeling.

Experiencing a neither-painful-nor-pleasant feeling, he knows I experience a neither-painful-nor-pleasant feeling.

Experiencing a worldly pleasant feeling, he knows I experience a worldly pleasant feeling.

Experiencing an unworldly pleasant feeling, he knows I experience an unworldly pleasant feeling.

Experiencing a worldly painful feeling, he knows I experience a worldly painful feeling.

Experiencing an unworldly painful feeling, he knows I experience an unworldly painful feeling.

Experiencing a worldly neither-painful-nor-pleasant feeling, he knows I experience a worldly neither-painful-nor-pleasant feeling.

Experiencing an unworldly neither-painful-nor-pleasant feeling, he knows I experience an unworldly neither-painful-nor-pleasant feeling.

Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally.

He dwells contemplating the nature of arising in feelings, or he dwells contemplating the nature of passing away in feelings, or he dwells contemplating the nature of both arising and passing away in feelings.

There are feelings is established in him to the extent necessary for bare knowing and mindfulness. He dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating feelings in feelings.

The contemplation of feelings is completed.

Contemplation of Mind

How does a disciple dwell contemplating the mind in the mind?

Here a disciple knows a mind with greed as a mind with greed, a mind without greed as a mind without greed, a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred, a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion, a contracted mind as a contracted mind, a distracted mind as a distracted mind, an exalted mind as an exalted mind, an unexalted mind as an unexalted mind, a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind, a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind, a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.

Thus he dwells contemplating the mind in the mind internally, or he dwells contemplating the mind in the mind externally, or he dwells contemplating the mind in the mind both internally and externally.

He dwells contemplating the nature of arising in the mind, or he dwells contemplating the nature of passing away in the mind, or he dwells contemplating the nature of both arising and passing away in the mind.

There is a mind is established in him to the extent necessary for bare knowing and mindfulness.

He dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the mind in the mind.

The contemplation of the mind is completed.

Contemplation of Phenomena in the Hindrances

How does a disciple dwell contemplating phenomena in phenomena?

Here a disciple dwells contemplating phenomena in phenomena in the five hindrances.

How does a disciple dwell contemplating phenomena in phenomena in the five hindrances?

Here a disciple knows when there is greed within him as there is greed within me, knows when there is no greed within him as there is no greed within me, knows how unarisen greed arises, knows how arisen greed is abandoned, knows how abandoned greed does not arise again in the future.

He knows when there is hatred within him as there is hatred within me, knows when there is no hatred within him as there is no hatred within me, knows how unarisen hatred arises, knows how arisen hatred is abandoned, knows how abandoned hatred does not arise again in the future.

He knows when there is sloth and torpor within him as there is sloth and torpor within me, knows when there is no sloth and torpor within him as there is no sloth and torpor within me, knows how unarisen sloth and torpor arises, knows how arisen sloth and torpor is abandoned, knows how abandoned sloth and torpor does not arise again in the future.

And also, when lethargy and drowsiness arise, their abandonment occurs, and one knows this, and how the non-arising in the future of abandoned lethargy and drowsiness occurs, one knows this too.

Whether there is internal restlessness and remorse, one knows there is internal restlessness and remorse in me, and when there is no internal restlessness and remorse, one knows there is no internal restlessness and remorse in me, and how the arising of unarisen restlessness and remorse occurs, one knows this, and how the abandonment of arisen restlessness and remorse occurs, one knows this, and how the non-arising in the future of abandoned restlessness and remorse occurs, one knows this too.

Whether there is internal doubt, one knows there is internal doubt in me, and when there is no internal doubt, one knows there is no internal doubt in me, and how the arising of unarisen doubt occurs, one knows this, and how the abandonment of arisen doubt occurs, one knows this, and how the non-arising in the future of abandoned doubt occurs, one knows this too.

Thus, one dwells attending phenomena in phenomena internally, or externally, or both internally and externally.

One dwells attending the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena.

There are phenomena is established in one to the extent necessary for knowing and mindfulness, and one dwells independent, not clinging to anything in the world.

Thus a disciple dwells attending phenomena in phenomena in regard to the five hindrances.

The section on the hindrances is finished.

Section on Contemplation of Phenomena in the Aggregates

Again a disciple dwells attending phenomena in phenomena in regard to the five aggregates of clinging.

And how does a disciple dwell attending phenomena in phenomena in regard to the five aggregates of clinging?

Here a disciple knows: such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness, thus he dwells attending phenomena in phenomena internally, or externally, or both internally and externally.

He dwells attending the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena.

There are phenomena is established in him to the extent necessary for knowing and mindfulness, and he dwells independent, not clinging to anything in the world.

Thus a disciple dwells attending phenomena in phenomena in regard to the five aggregates of clinging.

The section on the aggregates is finished.

Section on Contemplation of Phenomena in the Sense-Bases

Again a disciple dwells attending phenomena in phenomena in regard to the six internal and external sense bases.

And how does a disciple dwell attending phenomena in phenomena in regard to the six internal and external sense bases?

Here a disciple knows the eye and forms, and the fetter that arises dependent on both, and he knows how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He knows the ear and sounds, and the fetter that arises dependent on both, and he knows how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He knows the nose and odors, and the fetter that arises dependent on both, and he knows how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He knows the tongue and tastes, and the fetter that arises dependent on both, and he knows how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He knows the body and tactile sensations

And he knows the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.

He knows the mind and the Dhamma, and the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.

Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.

He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena, or he dwells contemplating the nature of both arising and vanishing in phenomena.

There are phenomena, he maintains such awareness to the extent necessary for knowing and mindfulness, and he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating phenomena in phenomena in the six internal and external bases.

The section on the bases is finished.

The Section on the Factors of Enlightenment

Again a disciple dwells contemplating phenomena in phenomena in the seven factors of enlightenment.

And how does a disciple dwell contemplating phenomena in phenomena in the seven factors of enlightenment?

Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor in me, or he knows the absent mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor in me, and he knows how the unarisen mindfulness enlightenment factor comes to arise, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.

He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor in me, or he knows the absent investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor in me, and he knows how the unarisen investigation-of-phenomena enlightenment factor comes to arise, and how the arisen investigation-of-phenomena enlightenment factor comes to fulfillment by development.

He knows the present energy enlightenment factor as I have the energy enlightenment factor in me, or he knows the absent energy enlightenment factor as I do not have the energy enlightenment factor in me, and he knows how the unarisen energy enlightenment factor comes to arise, and how the arisen energy enlightenment factor comes to fulfillment by development.

He knows the present joy enlightenment factor as I have the joy enlightenment factor in me, or he knows the absent joy enlightenment factor as I do not have the joy enlightenment factor in me, and he knows how the unarisen joy enlightenment factor comes to arise, and how the arisen joy enlightenment factor comes to fulfillment by development.

He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor in me, or he knows the absent tranquility enlightenment factor as I do not have the tranquility enlightenment factor in me, and he knows how the unarisen tranquility enlightenment factor comes to arise, and how the arisen tranquility enlightenment factor comes to fulfillment by development.

He knows the present concentration enlightenment factor as I have the concentration enlightenment factor in me, or he knows the absent concentration enlightenment factor as I do not have the concentration enlightenment factor in me, and he knows how the unarisen concentration enlightenment factor comes to arise, and how the arisen concentration enlightenment factor comes to fulfillment by development.

He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor in me, or he knows the absent equanimity enlightenment factor as I do not have the equanimity enlightenment factor in me, and he knows how the unarisen equanimity enlightenment factor comes to arise, and how the arisen equanimity enlightenment factor comes to fulfillment by development.

Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.

He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena.

A disciple abides contemplating the nature of phenomena in phenomena.

Or, his mindfulness is established to the extent necessary for mere knowing and mere awareness. He abides unattached, not clinging to anything in the world.

Thus a disciple abides contemplating phenomena in phenomena with respect to the seven factors of enlightenment.

Contemplation of Phenomena in the Truths

Again a disciple abides contemplating phenomena in phenomena with respect to the four noble truths.

And how does a disciple abide contemplating phenomena in phenomena with respect to the four noble truths?

Here a disciple knows as it really is, This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering.

Description of the Truth of Suffering

And what is the noble truth of suffering?

Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the loved is suffering; not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

And what is birth?

For the various beings in their various births, the birth, the arising, the descent, the appearance of the aggregates, the acquisition of the sense bases, this is called birth, disciples.

And what is aging?

For the various beings in their various births, the aging, the decay, the breaking of the faculties, this is called aging, disciples.

And what is death?

For the various beings in their various births, the passing away, the dissolution of the aggregates, this is called death, disciples.

And what is sorrow?

For someone afflicted by a misfortune, being touched by a painful thing, the sorrow, the inner sorrow, the inner distress, this is called sorrow, disciples.

And what is lamentation?

For someone afflicted by a misfortune, being touched by a painful thing, the lamentation, the wailing, this is called lamentation, disciples.

And what is pain?

The physical pain, physical discomfort, the pain or discomfort born of bodily contact, this is called pain, disciples.

And what is grief?

The mental pain, mental discomfort, the pain or discomfort born of mental contact, this is called grief, disciples.

And what is despair?

For someone afflicted by a misfortune, being touched by a painful thing, the distress, the despair, this is called despair, disciples.

And what is the suffering of association with the disliked?

Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are undesirable, unliked, disagreeable, harmful, and not for one's welfare, the association and coming together with these, this is called the suffering of association with the disliked, disciples.

And what is the suffering of separation from the loved?

Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are desirable, liked, agreeable, beneficial, and for one's welfare, the non-association and separation from these, this is called the suffering of separation from the loved, disciples.

And what is the suffering of not getting what one wants?

For beings subject to birth, the wish arises, Oh, may we not be subject to birth, may birth not come to us.

But this cannot be achieved by wishing, and not getting what one wants is suffering.

For beings subject to aging, the wish arises, Oh, may we not be subject to aging, may aging not come to us.

But this cannot be achieved by wishing, and not getting what one wants is suffering.

For beings subject to illness, the wish arises, Oh, may we not be subject to illness, may illness not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering.

What is desired cannot be obtained by mere wishing, and not getting what one desires is also suffering.

Disciples, beings subject to death wish thus: Oh, if only we were not subject to death, if death would not come to us.

But this cannot be obtained by wishing, and not getting what one desires is also suffering.

Disciples, beings subject to sorrow, lamentation, pain, displeasure, and despair wish thus: Oh, if only we were not subject to these things, if these things would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.

Disciples, what are briefly the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging.

These are called the five aggregates subject to clinging that are suffering.

This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and greed, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence.

This craving where does it arise and establish itself?

Wherever in the world there is something delightful and pleasurable, there this craving arises and establishes itself.

What in the world is delightful and pleasurable?

The eye in the world is delightful and pleasurable, there this craving arises and establishes itself.

The ear in the world...

the nose in the world...

the tongue in the world...

the body in the world...

the mind in the world is delightful and pleasurable, there this craving arises and establishes itself.

Forms in the world...

sounds in the world...

smells in the world...

tastes in the world...

tactile sensations in the world...

mental phenomena in the world are delightful and pleasurable, there this craving arises and establishes itself.

Eye-consciousness in the world...

ear-consciousness in the world...

nose-consciousness in the world...

tongue-consciousness in the world...

body-consciousness in the world...

mind-consciousness in the world is delightful and pleasurable, there this craving arises and establishes itself.

Eye-contact in the world...

ear-contact in the world...

nose-contact in the world...

tongue-contact in the world...

body-contact in the world...

mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.

Feeling born of eye-contact in the world...

feeling born of ear-contact in the world...

feeling born of nose-contact in the world...

feeling born of tongue-contact in the world...

feeling born of body-contact in the world...

feeling born of mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.

Perception of forms in the world...

perception of sounds in the world...

perception of smells in the world...

perception of tastes in the world...

perception of tactile sensations in the world...

perception of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Intention regarding forms in the world...

intention regarding sounds in the world...

intention regarding smells in the world...

intention regarding tastes in the world...

intention regarding tactile sensations in the world...

intention regarding mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Craving for forms in the world...

craving for sounds in the world...

craving for smells in the world...

craving for tastes in the world...

craving for tactile sensations in the world...

craving for mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Attention to forms in the world...

attention to sounds in the world...

attention to smells in the world...

attention to tastes in the world...

attention to tactile sensations in the world...

attention to mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Examination of forms in the world...

examination of sounds in the world...

examination of smells in the world...

examination of tastes in the world...

examination of tactile sensations in the world...

examination of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering?

It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

This craving where does it cease and come to an end?

Wherever in the world there is something delightful and pleasurable, there this craving ceases and comes to an end.

What in the world is delightful and pleasurable?

The eye in the world is delightful and pleasurable, there this craving ceases and comes to an end.

In the world, the eye ...

the ear ...

the nose ...

the tongue ...

the body ...

the mind is pleasing and desirable, here craving ceases and is extinguished.

Forms in the world ...

sounds in the world ...

odors in the world ...

tastes in the world ...

tactile sensations in the world ...

mental phenomena in the world are pleasing and desirable, here craving ceases and is extinguished.

Eye-consciousness in the world ...

ear-consciousness in the world ...

nose-consciousness in the world ...

tongue-consciousness in the world ...

body-consciousness in the world ...

mind-consciousness in the world is pleasing and desirable, here craving ceases and is extinguished.

Eye-contact in the world ...

ear-contact in the world ...

nose-contact in the world ...

tongue-contact in the world ...

body-contact in the world ...

mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.

Feeling born of eye-contact in the world ...

feeling born of ear-contact in the world ...

feeling born of nose-contact in the world ...

feeling born of tongue-contact in the world ...

feeling born of body-contact in the world ...

feeling born of mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.

Perception of forms in the world ...

perception of sounds in the world ...

perception of odors in the world ...

perception of tastes in the world ...

perception of tactile sensations in the world ...

perception of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Intention regarding forms in the world ...

intention regarding sounds in the world ...

intention regarding odors in the world ...

intention regarding tastes in the world ...

intention regarding tactile sensations in the world ...

intention regarding mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Craving for forms in the world ...

craving for sounds in the world ...

craving for odors in the world ...

craving for tastes in the world ...

craving for tactile sensations in the world ...

craving for mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

attention to forms in the world ...

attention to sounds in the world ...

attention to odors in the world ...

attention to tastes in the world ...

attention to tactile sensations in the world ...

attention to mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Examination of forms in the world ...

examination of sounds in the world ...

examination of odors in the world ...

examination of tastes in the world ...

examination of tactile sensations in the world ...

examination of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

This is called the noble truth of the cessation of suffering.

And what is the noble truth of the path leading to the cessation of suffering?

It is this noble eightfold path, namely:right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

And what is right view?

It is the knowing of suffering, the knowing of the origin of suffering, the knowing of the cessation of suffering, and the knowing of the path leading to the cessation of suffering.

This is called right view.

And what is right intention?

It is the intention of renunciation, the intention of non-ill will, the intention of non-harm.

This is called right intention.

And what is right speech?

It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter.

This is called right speech.

And what is right action?

It is abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct.

This is called right action.

And what is right livelihood?

Here a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood.

This is called right livelihood.

And what is right effort?

Here a disciple generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen unskillful unwholesome states; to abandon arisen unskillful unwholesome states; to arouse unarisen wholesome states; and to maintain and bring to perfection arisen wholesome states. This is called right effort.

And what is right mindfulness? Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away craving and aversion for the world; dwells contemplating feelings in feelings, mind in mind, and mental phenomena in mental phenomena, ardent, fully aware, and mindful, having put away craving and aversion for the world.

This is called right mindfulness.

Having subdued greed and distress with reference to the world, one dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world; one dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world.

This is called right mindfulness.

And what is right concentration?

Here a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhāna, which is accompanied by applied and sustained attention, with pīti and pleasure born of seclusion.

With the stilling of applied and sustained attention, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained attention, and has pīti and pleasure born of concentration.

With the fading away of pīti, he dwells equanimous, mindful, and fully aware, and experiences pleasure with the body; he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, one who dwells happily.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

This is called right concentration.

This is called the path leading to the cessation of suffering, the noble truth.

Thus, whether internally, among phenomena, or externally among phenomena, or both internally and externally among phenomena, one dwells contemplating phenomena.

Whether contemplating the arising factors in phenomena, or the vanishing factors in phenomena, or both the arising and vanishing factors in phenomena.

Or else mindfulness that there are phenomena is simply established to the extent necessary for bare knowing and mindfulness. And one dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating phenomena in phenomena in the four noble truths.

The section on truths is finished.

The contemplation of phenomena is finished.

For whoever develops these four dwellings of mindfulness in such a way for seven years, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning.

Let alone seven years, disciples.

Whoever develops these four dwellings of mindfulness in such a way for six years…

five years…

four years…

three years…

two years…

one year…

Let alone one year, disciples.

Whoever develops these four dwellings of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning.

Let alone seven months, disciples.

Whoever develops these four dwellings of mindfulness in such a way for six months…

five months…

four months…

three months…

two months…

one month…

half a month…

Let alone half a month, disciples.

Whoever develops these four dwellings of mindfulness in such a way for seven days, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning.

This is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of pain and grief, for reaching the right path, for the realization of Nibbāna, namely the four dwellings of mindfulness.

Thus what was said was in reference to this.

This is what the Blessed One said.

The disciples were pleased and delighted in the Blessed One's words.

The Great Discourse on the Foundations of Mindfulness is finished.