Thus have I heard. At one time the Buddha was living among the Kurus, at Kammasadamma, a market town of the Kuru people. There he addressed the monastic practitioners: "Practitioners." They replied, "Venerable sir!" And the Buddha said:
This is the direct way [possibly the only way], practitioners, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of nirvana, namely, the four foundations of mindfulness. What are the four?
Herein [within this teaching and discipline],
- one lives contemplating the body in the body [Note 1], ardent, clearly comprehending and mindful, having overcome worldly covetousness and grief;
- one lives contemplating feelings in feelings...
- one lives contemplating consciousness in consciousness [2]...
- one lives contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having overcome worldly covetousness and grief.
I. Contemplation of the Body
1. Mindfulness of Breathing
And how does one live contemplating the body in the body? Herein, having gone to the forest, to the foot of a tree, or to an empty place, sits down with legs crossed, keeping body erect and mindfulness alert [3].
Ever mindful one breathes in, mindful one breathes out. Breathing in a long breath, one knows, "I am breathing in a long breath"; breathing out a long breath, one knows, "I am breathing out a long breath"; breathing in a short breath, one knows, "I am breathing in a short breath"; breathing out a short breath, one knows, "I am breathing out a short breath."
"Experiencing the entire body [of the breath], I shall breathe in," thus one trains. "Experiencing the entire body, I shall breathe out," thus one trains. "Calming the activity of the (breath) body, I shall breathe in," thus one trains. "Calming the activity of the (breath) body, I shall breathe out," thus one trains.
Just as a skillful turner or turner's apprentice, making a long turn, knows, "I am making a long turn," or making a short turn, knows, "I am making a short turn," just so one, breathing in a long breath, knows, "I am breathing in a long breath"; breathing out a long breath knows, "I am breathing out a long breath"; breathing in a short breath knows, "I am breathing in a short breath"; breathing out a short breath knows, "I am breathing out a short breath."
"Experiencing the entire (breath) body, I shall breathe in," thus one trains. "Experiencing the entire (breath) body, I shall breathe out," thus one trains. "Calming the activity of the (breath) body, I shall breathe in," thus one trains. "Calming the activity of the (breath) body, I shall breathe out," thus one trains.
Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally [4].
One lives contemplating origination factors [5] in the body, or lives contemplating dissolution factors [6] in the body, or lives contemplating origination-and-dissolution factors [7] in the body. Or mindfulness is established with the thought: "The body exists" [8] to the extent necessary for knowledge and mindfulness, living detached [9], clinging to nothing in the world. Thus also one lives contemplating the body in the body.
2. Postures of the Body
Furthermore, one knows when going, "I am going"; knows when standing, "I am standing"; knows when sitting, "I am sitting"; knows when lying down, "I am lying down"; or just as the body is disposed, one knows it.
Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.
One lives contemplating origination factors in the body, or lives contemplating dissolution factors in the body, or lives contemplating origination-and-dissolution factors in the body. [10] Or mindfulness is established with the thought, "The body exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating the body in the body.
3. Mindfulness and Clear Comprehension
Furthermore, in going forward and back, one applies clear comprehension: In looking straight and looking away; in bending and stretching; in wearing robes and carrying bowl; in eating, drinking, chewing, and savoring; in walking, standing, sitting, falling asleep, waking, speaking, and in keeping silence, one applies clear comprehension.
Thus one lives contemplating the body in the body...
4. Reflecting on the Repulsiveness of the Body
Furthermore, one reflects on this very body enveloped by skin and full of manifold impurities, from the soles up, from the top of the head-hairs down, thinking: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, and urine."
Just as if there were a double-mouthed provision bag full of various kinds of grain -- such as hill paddy, paddy, green gram, cow-peas, sesame, and husked rice, and a person with sound eyes, having opened that bag, were to take stock of the contents thus: "This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice."
Just so, one reflects on this very body enveloped by skin and full of manifold impurities, from the soles up, from the top of the head-hairs down, thinking: "There are in this body hair of the head... urine." Thus one lives contemplating the body in the body...
5. Reflecting on the Material Elements
Furthermore, one reflects on this very body, however it be positioned or disposed, by way of the material elements:
"There are in this body the element of earth, the element of water, the element of fire, the element of wind." [11]
Just as if a clever cow-butcher or his apprentice, having slaughtered a cow and divided it into portions, should be sitting at the junction of four high roads, in the same way, one reflects on this very body, as it is positioned or disposed, by way of the material elements: "There are in this body the elements of earth, water, fire, and wind." Thus one lives contemplating the body in the body...
6. Nine Charnel Ground Contemplations
(1) Furthermore, as if one sees a body dead one, two, or three days, swollen, blue and festering, thrown in the charnel ground, one applies this perception to one's own body:
"Verily, my own body is also of the same nature; such it will become and will not escape it."
Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.
One lives contemplating origination-factors in the body, or lives contemplating dissolution factors in the body, or lives contemplating origination-and-dissolution-factors in the body. Or mindfulness is established with the thought:
"The body exists" to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating the body in the body.
(2) Furthermore, as if one sees a body thrown in the charnel ground, being eaten by crows, hawks, vultures, dogs, jackals, or by different kinds of worms, one applies this perception to one's own body:
"Verily, my own body is also of the same nature; such it will become and will not escape it." Thus one lives contemplating the body in the body...
(3) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton with some flesh and blood still attached to it, held together by sinews and tendons...
(4) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton blood-besmeared and without flesh, held together by sinews and tendons...
(5) Furthermore, one sees a body thrown in the charnel ground and reduced to a skeleton without flesh and blood, held together by sinews and tendons...
(6) Furthermore, one sees a body thrown in the charnel ground and reduced to disconnected bones, scattered in all directions_here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine, and skull...
(7) Furthermore, one sees a body thrown in the charnel ground, reduced to bleached bones of conchlike color...
(8) Furthermore, one sees a body thrown in the charnel ground reduced to bones, more than a year-old, lying in a heap...
(9) Furthermore, one sees a body thrown in the charnel ground, reduced to bones gone rotten and become dust, then one applies this perception to one's own body: "Verily, my own body is also of the same nature; such it will become and will not escape it."
Thus one lives contemplating the body in the body internally, or lives contemplating the body in the body externally, or lives contemplating the body in the body internally and externally.
One lives contemplating origination factors in the body, or lives contemplating dissolution factors in the body, or one lives contemplating origination-and-dissolution factors in the body. Or mindfulness is established with the thought:
"The body exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating the body in the body.
II. The Contemplation of Feeling
And how does a practitioner live contemplating feelings in feelings?
Herein, when experiencing a pleasant feeling, one knows, "I experience a pleasant feeling"; when experiencing a painful feeling knows, "I experience a painful feeling"; when experiencing a neither-pleasant-nor-painful feeling" knows, "I experience a neither-pleasant-nor-painful feeling."
When experiencing a pleasant worldly [mundane] feeling, one knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant spiritual [supermundane] feeling, one knows, "I experience a pleasant spiritual feeling"; when experiencing a painful worldly feeling knows, "I experience a painful worldly feeling"; when experiencing a painful spiritual feeling knows, "I experience a painful spiritual feeling"; when experiencing a neither-pleasant-nor-painful worldly feeling knows, "I experience a neither-pleasant-nor-painful worldly feeling"; when experiencing a neither-pleasant-nor-painful spiritual feeling knows, "I experience a neither-pleasant-nor-painful spiritual feeling."
Thus one lives contemplating feelings in feelings internally, or lives contemplating feelings in feelings externally, or lives contemplating feelings in feelings internally and externally. One lives contemplating origination factors in feelings, or lives contemplating dissolution factors in feelings, or lives contemplating origination-and-dissolution factors in feelings [12].
Or mindfulness is established with the thought, "Feeling exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating feelings in feelings.
III. Contemplation of Consciousness
And how does a practitioner live contemplating consciousness in consciousness?
Herein, one knows consciousness with lust as with lust; consciousness without lust as without lust; consciousness with hate as with hate; consciousness without hate as without hate; consciousness with ignorance as with ignorance; consciousness without ignorance as without ignorance;
One knows the shrunken state of consciousness as the shrunken state [13]; the distracted state of consciousness as the distracted state [14]; the developed state of consciousness as the developed state [15]; the undeveloped state of consciousness as the undeveloped state [16]; the state of consciousness with some other mental state superior to it as the state with something mentally higher [17]; the state of consciousness with no other mental state superior to it as the state with nothing mentally higher [18];
One knows the concentrated state of consciousness as the concentrated state; the unconcentrated state of consciousness as the unconcentrated state; the freed state of consciousness as the freed state [19]; and the unfreed state of consciousness as the unfreed state.
Thus one lives contemplating consciousness in consciousness internally, or lives contemplating consciousness in consciousness externally, or lives contemplating consciousness in consciousness internally and externally.
One lives contemplating origination factors in consciousness, or lives contemplating dissolution-factors in consciousness, or lives contemplating origination-and-dissolution factors in consciousness [20]. Or mindfulness is established with the thought, "Consciousness exists" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating consciousness in consciousness.
IV. Contemplation of Mental Objects
1. The Five Hindrances
And how does one live contemplating mental objects in mental objects?
Herein, one lives contemplating mental objects in the mental objects of the Five Hindrances. How?
(1) Herein, when sense-desire is present, one knows, "There is sense-desire in me," or when sense-desire is not present knows, "There is no sense-desire in me." One knows how the arising of the unarisen sense-desire comes to be; knows how the abandoning of the arisen sense-desire comes to be; and knows how the future non-arising of the abandoned sense-desire comes to be.
(2) When anger is present, one knows, "There is anger in me," or when anger is not present, knows, "There is no anger in me." One knows how the arising of the unarisen anger comes to be; knows how the abandoning of the arisen anger comes to be; and knows how the future non-arising of the abandoned anger comes to be.
(3) When sloth and torpor are present, one knows, "There are sloth and torpor in me," or when sloth and torpor are not present one knows, "There are no sloth and torpor in me." One knows how the arising of the unarisen sloth and torpor comes to be; knows how the abandoning of the arisen sloth and torpor comes to be; and knows how the future non-arising of the abandoned sloth and torpor comes to be.
(4) When agitation and remorse are present one knows, "There are agitation and remorse in me," or when agitation and remorse are not present one knows, "There are no agitation and remorse in me." One knows how the arising of unarisen agitation and remorse comes to be; knows how the abandoning of unarisen agitation and remorse comes to be; and knows how the future non-arising of abandoned agitation and remorse comes to be.
(5) When doubt is present one knows, "There is doubt in me," or when it is not present knows, "There is no doubt in me." One knows how the arising of unarisen doubt comes to be; knows how the abandoning of the arisen doubt comes to be; and knows how the future non-arising of abandoned doubt comes to be.
Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.
One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [21]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus also one lives contemplating mental objects in the mental objects of the Five Hindrances.
2. The Five Aggregates of Clinging
Furthermore, one lives contemplating mental objects in the mental objects of the Five Aggregates of Clinging [22]. How?
Herein one thinks, "Such is material form; such is the arising of material form; and such is the disappearance of material form. Such is feeling; such is the arising of feeling; and such is the disappearance of feeling.
"Such is perception; such is the arising of perception; and such is the disappearance of perception. Such are formations; such is the arising of formations; and such is the disappearance of formations.
"Such is consciousness; such is the arising of consciousness; and such is the disappearance of consciousness."
Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally. One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [23].
Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world. Thus one lives contemplating mental objects in the mental objects of the Five Aggregates of Clinging.
3. The Six Internal and External Sense Bases
Furthermore, one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases. How?
Herein, one knows the eye and visual forms and the fetter that arises dependent on them [24]; knows how the arising of the unarisen fetter comes to be; knows how the abandoning of the arisen fetter comes to be; and knows how the future non-arising of the abandoned fetter comes to be.
One knows the ear and sounds... nose and smells... tongue and flavors... body and tactile objects... mind and mental objects, and the fetter that arises dependent on them; knows how the arising of the unarisen fetter comes to be; knows how the abandoning of the arisen fetter comes to be; and knows how the future non-arising of the abandoned fetter comes to be.
Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.
One lives contemplating origination factors in mental objects, or lives contemplating dissolution factors in mental objects, or lives contemplating origination-and-dissolution factors in mental objects [25] .
Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.
Thus one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases.
4. The Seven Factors of Enlightenment
Furthermore, one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment. How?
(1) Herein, when the enlightenment-factor of mindfulness is present, one knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent knows, "The enlightenment-factor of mindfulness is not in me"; knows how the arising of the unarisen enlightenment-factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.
(2) When the enlightenment-factor of investigation of mental objects is present one knows, "The enlightenment-factor of investigation of mental objects is in me"; when it is absent knows, "The enlightenment-factor of the investigation of mental objects is not in me"; knows how the arising of the unarisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in the development of the arisen enlightenment-factor of investigation of mental objects comes to be.
(3) When the enlightenment-factor of energy is present one knows, "The enlightenment-factor of energy is in me"; when it is absent knows, "The enlightenment-factor of energy is not in me"; knows how the arising of the unarisen enlightenment-factor of energy comes to be, and how perfection in the development of the arisen enlightenment-factor of energy comes to be.
(4) When the enlightenment-factor of joy [piti] is present one knows, "The enlightenment-factor of joy is in me"; when it is absent knows, "The enlightenment-factor of joy is not in me"; knows how the arising of the unarisen enlightenment-factor of joy comes to be, and how perfection in the development of the arisen enlightenment-factor of joy comes to be.
(5) When the enlightenment-factor of tranquility is present one knows, "The enlightenment-factor of tranquility is in me"; when it is absent knows, "The enlightenment-factor of tranquility is not in me"; knows how the arising of the unarisen enlightenment-factor of tranquility comes to be, and how perfection in the development of the arisen enlightenment-factor of tranquility comes to be.
(6) When the enlightenment-factor of concentration (samadhi) is present one knows, "The enlightenment-factor of concentration is in me"; when it is absent knows, "The enlightenment-factor of concentration is not in me"; knows how the arising of the unarisen enlightenment-factor of concentration comes to be, and how perfection in the development of the arisen enlightenment-factor of concentration comes to be.
(7) When the enlightenment-factor of equanimity is present one knows, "The enlightenment-factor of equanimity is in me"; when it is absent knows, "The enlightenment-factor of equanimity is not in me"; knows how the arising of the unarisen enlightenment-factor of equanimity comes to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.
Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.
One lives contemplating origination-factors in mental objects, or lives contemplating dissolution-factors in mental objects, or lives contemplating origination-and-dissolution-factors in mental objects [26]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.
Thus one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment.
5. The Four Noble Truths
Furthermore, one lives contemplating mental objects in the mental objects of the Four Noble Truths. How?
Herein, one knows, "This is suffering [dukkha]" according to reality; knows "This is the origin of suffering" according to reality; knows "This is the cessation of suffering" according to reality; and knows "This is the path leading to the cessation of suffering" according to reality.
Thus one lives contemplating mental objects in mental objects internally, or lives contemplating mental objects in mental objects externally, or lives contemplating mental objects in mental objects internally and externally.
One lives contemplating origination-factors in mental objects, or lives contemplating dissolution-factors in mental objects, or lives contemplating origination-and-dissolution-factors in mental objects [27]. Or mindfulness is established with the thought, "Mental objects exist" just to the extent necessary for knowledge and mindfulness, living detached, clinging to nothing in the world.
Thus one lives contemplating mental objects in the mental objects of the Four Noble Truths.
The Buddha's Assurance
Verily, practitioners, whosoever practices these Four Foundations of Mindfulness in this manner for seven years, one of two fruits may be expected -- highest knowledge (arahantship) here and now or, if some remainder of clinging is yet present, the state of non-returning [28].
O, let alone seven years! Should any person practice in this manner for six years... five years... four years... three years... two years... one year, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
O, let alone a year! Should any person practice of mindfulness in this manner for seven months... six months... five months... four months... three months... two months... a month... half a month, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
O, let alone half a month! Should any person practice these Four Foundations of Mindfulness in this manner for seven days, one of two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
Because of this it was said: "This is the direct [or only] way, practitioners, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of nirvana, namely the Four Foundations of Mindfulness."
Thus said the Buddha, and satisfied they approved of his words.
