The philosophy of Buddhism is contained in the Four Noble Truths

The truth of suffering reveals that all forms of becoming, all the various elements of existence
comprised in the five aggregates or groups of existence also called the five categories which
are the objects of clinging (pancupadnakkhandh) are inseparable from suffering as long as
they remain objects of grasping or clinging. All corporeality, all feelings and sensations, all
perceptions, all mental formations and consciousness, being impermanent, are a source of suffering,
are conditioned phenomena and hence not-self (anicca, dukkha, anatt). Ceaseless origination and
dissolution best characterize the process of existence called life, for all elements of this flux of
becoming continually arise from conditions created by us and then pass away, giving rise to new
elements of being according to ones actions or kamma. All suffering originates from craving, and our
very existence is conditioned by craving, which is threefold: the craving for sense pleasures (kmatan h), craving for continued and renewed existence (bhava-tan h), and craving for annihilation
after death (vibhava-tan h). This is the truth of the origin of suffering. The attainment of perfect
happiness, the breaking of the chain of rebirths and suffering through the realization of Nibbna, is
possible only through the utter extirpation of that threefold craving. This is the truth of sufferings
cessation. The methods of training for the liberation from all suffering are applied by following the
Noble Eightfold Path of Right Understanding, Right Thought, Right Speech, Right Action, Right
Living, Right Exertion, Right Mindfulness and Right Concentration of Mind. The Noble
Eightfold Path consists of three types of training summed up in: virtuous conduct (sla),
concentration (samdhi) and wisdom (panna). This is the truth of the way that leads to the cessation
of suffering. The prevalence of suffering and absence of freedom and happiness is due to mans
subjection to the three roots of all unskill and evil, and all unwholesome actions (akusalakamma), viz.
lust, hatred and delusion (lobha, dosa, moha). Virtuous conduct casts out lust. The calm of true
concentration and mental culture conquers hatred. Wisdom or right understanding, also called direct
knowledge resulting from meditation, dispels all delusion. All these three types of training are possible
only through the cultivation of constant mindfulness (sati), which forms the seventh link of the Noble
Eightfold Path. Mindfulness is called a controlling faculty (indriya) and a spiritual power (bala), and
is also the first of the seven factors of enlightenment (satta bojjhaga).2 Right Mindfulness (sammasati) has to be present in every skillful or karmically wholesome thought moment (kusalacitta). It is
the basis of all earnest endeavour (appamda) for liberation, and maintains in us the sense of urgency
to strive for enlightenment or Nibbna.
The Discourse on the Foundations of Mindfulness, the Satipatthna
Sutta, is the tenth

discourse of the Middle Length Collection (Majjhima Nikya) of the Discourses of the Enlightened
One. It is this version which is translated in the present publication. There is another version of it, in
the Collection of Long Discourses (Dgha Nikya No.22), which differs only by a detailed explanation
of the Four Noble Truths. The great importance of the Discourse on Mindfulness has never been lost to

the Buddhists of the Theravada tradition. In Sri Lanka, even when the knowledge and practice of the
Dhamma was at its lowest ebb through centuries of foreign domination, the Sinhala Buddhists never
forgot the Satipat t hna Sutta.Memorizing the Sutta has been an unfailing practice among the
Buddhists, and even today in Sri Lanka there are large numbers who can recite the Sutta from
memory. It is a common sight to see on full-moon days devotees who are observing the Eight
Precepts, engaged in community recital of the Sutta. Buddhists are intent on hearing this Discourse
even in the last moments of their lives; and at the bedside of a dying Buddhist either monks or laymen
recite this venerated text. In the private shrine room of a Buddhist home, the book of the Satipat t hna
Sutta is displayed prominently as an object of reverence. Monastery libraries of palm-leaf manuscripts
have the Sutta bound in highly ornamented covers. One such book with this Discourse written in
Sinhala script on palm-leaf, has found its way from Sri Lanka as far as the State University Library of
Bucharest in Rumania. This was disclosed while collecting material for the Encyclopaedia of
Buddhism, when an Esperantist correspondent gave us a list of a hundred books on Buddhism found in
the Rumanian University Libraries.

Mindfulness of Breathing (npnasati)

The subjects dealt with in the Satipat t hna Sutta are corporeality, feeling, mind and mind
objects, being the universe of right Buddhist contemplation for deliverance. A very prominent place in
the Discourse is occupied by the discussion on mindfulness of breathing (npnasati). To make the
present publication of greater practical value to the reader, an introductory exposition of the methods
of practicing that particular meditation will now be given. Mindfulness of breathing takes the highest
place among the various subjects of Buddhist meditation. It has been recommended and praised by the
Enlightened One thus: This concentration through mindfulness of breathing, when developed and
practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at
once and stills evil unprofitable thoughts as soon as they arise. Though of such a high order, the
initial stages of this meditation are well within the reach of a beginner though he be only a lay student
of the Buddha-Dhamma. Both in the Discourse here translated, and in the 118 th Discourse of the same
Collection (the Majjhima Nikya), which specifically deals with that meditation, the initial instructions
for the practice are clearly laid down: Herein, monks, a monk, having gone to the forest or the root of
a tree or to an empty place, sits down with his legs crossed, keeps his body erect and his mindfulness
alert. Ever mindful he breathes in, mindful he breathes out. Breathing in a long breath, he knows, I
am breathing in a long breath; breathing out a long breath, he knows, I am breathing out a long
breath. Breathing in a short breath, he knows, I am breathing in a short breath; breathing out a short
breath, he knows, I am breathing out a short breath. Experiencing the whole (breath) body, I shall
breathe in, thus he trains himself. Experiencing the whole (breath-) body, I shall breathe out, thus
he trains himself. Calming the activity of the (breath-) body, I shall breathe in, thus he trains
himself. Calming the activity of the (breath-) body, I shall breathe out, thus he trains himself. These

are instructions given by the Enlightened One to the monks who, after their alms round, had the whole
remaining day free for meditation. But what about the lay Buddhist who has a limited time to devote
to this practice? Among the places described as fit for the practice of meditation, one is available to
all: sunnagara, lit. empty house, may mean any room in the house that has no occupant at that
moment, and one may in the course of the twenty-four hours of the day find a room in ones house that
is empty and undisturbed. Those who work all day and feel too tired in the evening for meditation may
devote the early hours of the morning to the practice of mindfulness of breathing. The other problem is
the right posture for meditation. The full lotus posture of the yogi, the padmasana, as we see it in the
Buddha statues, proves nowadays rather difficult to many, even to easterners. A youthful meditator,
however, or even a middle-aged one, can well train himself in that posture in stages. He may, for
instance, start with sitting on a low, broad chair or bed, bending only one leg and resting the other on
the floor; and so, in gradual approximation, he may finally master that posture. There are also other
easier postures of sitting with legs bent, for instance the half-lotus posture. It will be worth ones effort
to train oneself in such postures; but if one finds them difficult and uncomfortable at the outset it will
not be advisable to delay or disturb ones start with meditation proper on that account. One may allow
a special time for sitting-practice, using it as best as one can for contemplation and reflection; but for
the time being, the practice of meditation aiming at higher degrees of concentration may better be
done
in a posture that is comfortable. One may sit on a straight backed chair of a height that allows the legs
to rest comfortably on the floor without strain. As soon however, as a cross-legged posture has become
more comfortable, one should assume it for the practice of mindfulness of breathing, since it will
allow one to sit in meditation for a longer time than is possible on a chair. The meditators body and
mind should be alert but not tense. A place with a dimmed light will be profitable since it will help to
exclude diverting attention to visible objects. The right place, time and posture are very important and
often essential for a successful meditative effort. Though we have been breathing throughout our life,
we have done so devoid of mindfulness, and hence, when we try to follow each breath attentively, we
find that the Buddhist teachers of old were right when they compared the natural state of an
uncontrolled mind to an untamed calf. Our minds have long been dissipated among visible data and
other objects of the senses and of thought, and hence do not yield easily to attempts at mind-control.
Suppose a cowherd wanted to tame a wild calf: he would take it away from the cow and tie it up apart
with a rope to a stout post. Then the calf might dash to and fro, but being unable to get away and tired
after its effort, it would eventually lie down by the post. So too, when the meditator wants to tame his
own mind that has long been reared on the enjoyment of sense objects, he should take it away from
places where these sense objects abound, and tie the mind to the post of in-breaths and out-breaths
with the rope of mindfulness. And though his mind may then dash to and fro when deprived of its
liberty to roam among the sense objects, it will ultimately settle down when mindfulness is persistent
and strong. When practicing mindfulness of breathing, attention should be focused at the tip of the

nose or at the point of the upper lip immediately below where the current of air can be felt. The
meditators attention should not leave this focusing point from where the in-coming and outgoing
breaths can be easily felt and observed. The meditator may become aware of the breaths route through
the body but he should not pay attention to it. At the beginning of the practice, the meditator should
concentrate only on the in-breaths and out-breaths, and should not fall into any reflections about them.
It is only at a later stage that he should apply himself to the arousing of knowledge and other states
connected with the concentration. In this brief introduction, only the first steps of the beginner can be
discussed. For more information the student may refer to the English translation of the Visuddhimagga
(The Path of Purification, chap. VIII) by Bhikkhu Nn amoli, or to Mindfulness of Breathing by
Bhikkhu Nn amoli, and to The Heart of Buddhist Meditation by Nyanaponika Thera. The lay Buddhist
who undertakes this practice will first take the Three Refuges and the Five Precepts; he will review the
reflections on the Buddha, Dhamma, and Sangha, transmit thoughts of loving-kindness (mett) in all
directions, recollect that this meditation will help him to reach the goal of deliverance through direct
knowledge and mental calm; and only then should he start with the mindfulness of breathing proper,
first by way of counting.

Counting
The Buddhist teachers of old recommend that a beginner should start the practice by counting the
breaths mentally. In doing so he should not stop short of five or go beyond ten or make any break in
the series. By stopping short of five breaths his mind has not enough room for contemplation, and by
going beyond ten his mind takes the number rather than the breaths for its objects, and any break in the
series would upset the meditation. When counting, the meditator should first count when the in-breath
or the out-breath is completed, not when it begins. So taking the in-breath first, he counts mentally
one when that in-breath is complete, then he counts two when the out-breath is complete, three
after the next in-breath, and so on up to ten, and then again from one to ten, and so he should continue.
After some practice in counting at the completion of a breath, breathing may becoming faster. The
breaths, however, should not be made longer or shorter intentionally. The meditator has to be just
mindful of their occurrence as they come and go. Now he may try counting one when he begins to
breathe in or breathe out, counting up to five or ten, and then again from one to five or ten. If one takes
both the in-breath and out-breath as one, it is better to count only up to five. Counting should be
employed until one can dispense with it in following the sequence of breaths successively. Counting is
merely a device to assist in excluding stray thoughts. It is, as it were, a guideline or railing for
supporting mindfulness until it can do without such help. There may be those who will feel the
counting more as a complication than a help, and they may well omit it, attending directly to the flow
of the respiration by way of connecting the successive breaths.

Connecting
After the counting has been discarded, the meditator should now continue his practice by way of
connecting (anubandhana); that is, by following mindfully the in and out breaths without recourse to
counting, and yet without a break in attentiveness. Here too, the breaths should not be followed
beyond the nostrils where the respiratory air enters and leaves. The meditator must strive to be aware
of the whole breath, in its entire duration and without missing one single phase, but his attention must
not leave the place of contact, the nostrils, or that point of the upper lip where the current of air
touches. While following the in-breaths and out-breaths thus, they become fainter and fainter, and at
times it is not easy to remain aware of that subtle sensation of touch caused by the respiration. Keener
mindfulness is required to keep track of the breaths then. But if the meditator perseveres, one day he
will feel a different sensation, a feeling of ease and happiness, and occasionally there appears before
his mental eye something like a luminous star or a similar sign, which indicates that one approaches
the stage of access concentration. Steadying the newly acquired sign, one may cultivate full mental
absorption (jhna) or at least the preliminary concentration as a basis for practicing insight. The
practice of mindfulness of breathing is meant for both mental calm and insight (samatha and
vipassan). Direct knowledge being the object of Buddhist meditation, the concentration gained by the
meditative practice should be used for the clear understanding of reality as manifest in oneself and in
the entire range of ones experience. Though penetrative insight leading to Nibbna is the ultimate
object, progress in mindfulness and concentration will also bring many benefits in our daily lives. If
we have become habituated to follow our breaths for a longer period of time and can exclude all (or
almost all) intruding irrelevant thoughts, mindfulness, self-control and efficiency are sure to increase
in all our activities. Just as our breathing, so also other processes of body and mind, will become
clearer to us, and we shall come to know more of ourselves. It has been said by the Buddha:
Mindfulness of breathing, developed and repeatedly practiced, is of great fruit, of great advantage, for
it fulfils the four foundations of mindfulness; the four foundations of mindfulness, developed and
repeatedly practiced, fulfil the seven enlightenment factors; the seven enlightenment factors,
developed and repeatedly practiced, fulfil clear-vision and deliverance. Clear vision and deliverance,
or direct knowledge and the bliss of liberation, are the highest fruit of the application of mindfulness.

The Foundations of Mindfulness

Satipatthna
Sutta

Thus have I heard. At one time the Blessed One was living among the Kurus, at Kammsadamma, a
market town of t he Kuru people. There the Blessed One addressed the bhikkhu thus: Monks, and
they replied to him, Venerable Sir. The Blessed One spoke as follows: This is the only way, monks,
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 Nibbna, namely, the four
foundations of mindfulness. What are the four?
Herein (in this teaching) a monk lives contemplating the body in the body, 5 ardent, clearly
comprehending and mindful, having overcome, in this world, covetousness and grief; he lives
contemplating feelings in feelings, ardent, clearly comprehending and mindful, having overcome, in
this world, covetousness and grief; he lives contemplating consciousness in consciousness,

ardent,

clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives
contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having
overcome, in this world, covetousness and grief.

I. The Contemplation of the Body

1. Mindfulness of Breathing
And how does a monk live contemplating the body in the body? Herein, monks, a monk, having gone
to the forest, to the foot of a tree or to an empty place, sits down with his legs crossed, keeps his body
erect and his mindfulness alert. 7 Ever mindful he breathes in, mindful he breathes out. Breathing in a
long breath, he knows, I am breathing in a long breath; breathing out a long breath, he knows, I am
breathing out a long breath; breathing in a short breath, he knows, I am breathing in a short breath;
breathing out a short breath, he knows, I am breathing out a short breath. Experiencing the whole
(breath-) body, I shall breathe in, thus he trains himself. Experiencing the whole (breath-) body, I
shall breathe out, thus he trains himself.
5

The repetition of the phrases contemplating the body in the body, feelings in feelings, etc. is meant to

impress upon the meditator the importance of remaining aware whether, in the sustained attention
directed upon a single chosen object, one is still keeping to it, and has not strayed into the field of another
contemplation. For instance, when contemplating any bodily process, a meditator may unwittingly be
side-tracked into a consideration of his feelings connected with that bodily process. He should then be
clearly aware that he has left his original subject, and is engaged in the contemplation of feeling.
6

Mind (Pali citta, also consciousness or vinnn a) in this connection means the states of mind or units in the

stream of mind of momentary duration. Mental objects, dhamma, are the mental contents or factors of
consciousness making up the single states of mind.
7

Literally, setting up mindfulness in front.

Calming the activity of the (breath-) body, I shall breathe in, thus he trains himself. Calming the
activity of the (breath-) body, I shall breathe out, thus he trains himself. Just as a skillful turner or
turners 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 the monk, breathing in a long breath, knows, I am
breathing in a long breath; breathing out a long breath, he knows, I am breathing out a long breath;
breathing in a short breath, he knows, I am breathing in a short breath; breathing out a short breath,
he knows, I am breathing out a short breath. Experiencing the whole (breath-) body, I shall breathe
in, thus he trains himself. Experiencing the whole (breath-) body, I shall breathe out, thus he trains

himself. Calming the activity of the (breath-) body, I shall breathe in, thus he trains himself.
Calming the activity of the (breath-) body, I shall breathe out, thus he trains himself. Thus he lives
contemplating the body in the body internally, or he lives contemplating the body in the body
externally, or he lives contemplating the body in the body internally and externally. 8He lives
contemplating origination factors 9in the body, or he lives contemplating dissolution factors

10

in the

body, or he lives contemplating origination-anddissolution factors 11in the body. Or his mindfulness is
established with the thought: The body exists,

12

to the extent necessary just for knowledge and

mindfulness, and he lives detached, 13and clings to nothing in the world. Thus also, monks, a monk
lives contemplating the body in the body.

2. The Postures of the Body

And further, monks, a monk knows, when he is going, I am going; he knows, when he is standing, I
am standing; he knows, when he is sitting, I am sitting; he knows, when he is lying down, I am
lying down; or just as his body is disposed so he knows it. Thus he lives contemplating the body in
the body internally, or he lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally. He lives contemplating origination
factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating
origination-anddissolution factors in the body.

14

Or his mindfulness is established with the thought:

The body exists, to the extent necessary just for knowledge and mindfulness, and he lives detached,
and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the
body.

3. Mindfulness with Clear Comprehension

And further, monks, a monk, in going forward and back, applies clear comprehension; in looking
straight on and looking away, he applies clear comprehension; in bending and in stretching, he applies
clear comprehension; in wearing robes and carrying the bowl, he applies clear comprehension; in
eating, drinking, chewing and savouring, he applies clear comprehension; in walking, in standing, in
sitting, in falling asleep, in waking, in speaking and in keeping silence, he applies clear
comprehension. Thus he lives contemplating the body in the body

4. The Reflection on the Repulsiveness of the Body

And further, monks, a monk reflects on this very body enveloped by the skin and full of manifold
impurity, from the soles up, and from the top of the head-hairs down, thinking thus: 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, faeces, bile, phlegm, pus, blood, sweat, fat,
tears, grease, saliva, nasal mucus, synovial fluid, 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, sesamum,
and husked rice, and a man 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 sesamum,

this is husked rice. Just so, monks, a monk reflects on this very body enveloped by the skin and full
of manifold impurity, from the soles up, and from the top of the head-hairs down, thinking thus:
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, faeces, bile, phlegm,
pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine. Thus he lives
contemplating the body in the body

5. The Reflection on the Material Elements

And further, monks, a monk reflects on this very body, however it be placed 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.

15

Just as if, monks, 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, a monk reflects on this very body, as it is placed or disposed, by way of the material
elements: There are in this body the elements of earth, water, fire, and wind. Thus he lives
contemplating the body in the body

6. The Nine Cemetery Contemplations

(1) And further, monks, as if a monk sees a body dead one, two, or three days; swollen, blue and
festering, thrown in the charnel ground, he then applies this perception to his own body thus: Verily,
also my own body is of the same nature; such it will become and will not escape it. Thus he lives
contemplating the body in the body internally, or he lives contemplating the body in the body
externally, or he lives contemplating the body in the body internally and externally. He lives
contemplating origination-factors in the body, or he lives contemplating dissolution factors in the
body, or he lives contemplating origination-anddissolution- factors in the body. Or his mindfulness is
established with the thought: The body exists, to the extent necessary just for knowledge and
mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives
contemplating the body in the body. (2) And further, monks, as if a monk sees a body thrown in the
charnel ground, being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms,
he then applies this perception to his own body thus: Verily, also my own body is of the same
nature; such it will become and will not escape it. Thus he lives contemplating the body in the
body (3) And further, monks, as if a monk sees a body thrown in the charnel ground and reduced to
a skeleton with some flesh and blood attached to it, held together by the tendons (4) And further,
monks, as if a monk sees a body thrown in the charnel ground and reduced to a skeleton bloodbesmeared and without flesh, held together by the tendons (5) And further, monks, as if a monk sees
a body thrown in the charnel ground and reduced to a skeleton without flesh and blood, held together
by the tendons (6) And further, monks, as if a monk sees a body thrown in the charnel ground and
reduced to disconnected bones, scattered in all directionshere a bone of the hand, there a bone of the
foot, a shin bone, a thigh bone, the pelvis, spine and skull (7) And further, monks, as if a monk sees

a body thrown in the charnel ground, reduced to bleached bones of conchlike colour (8) And further,
monks, as if a monk sees a body thrown in the charnel ground reduced to bones, more than a year-old,
lying in a heap (9) And further, monks, as if a monk sees a body thrown in the charnel ground,
reduced to bones gone rotten and become dust, he then applies this perception to his own body thus:
Verily, also my own body is of the same nature; such it will become and will not escape it. Thus he
lives contemplating the body in the body internally, or he lives contemplating the body in the body
externally, or he lives contemplating the body in the body internally and externally. He lives
contemplating origination factors in the body, or he lives contemplating dissolution factors in the body,
or he lives contemplating origination-anddissolution factors in the body. Or his mindfulness is
established with the thought: The body exists, to the extent necessary just for knowledge and
mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives
contemplating the body in the body.

II. The Contemplation of Feeling

And how, monks, does a monk live contemplating feelings in feelings? Herein, monks, a monk when
experiencing a pleasant feeling knows, I experience a pleasant feeling; when experiencing a painful
feeling, he knows, I experience a painful feeling; when experiencing a neither-pleasant-nor-painful
feeling, he knows, I experience a neither-pleasant-nor-painful feeling. When experiencing a
pleasant worldly feeling, he knows, I experience a pleasant worldly feeling; when experiencing a
pleasant spiritual feeling, he knows, I experience a pleasant spiritual feeling; when experiencing a
painful worldly feeling, he knows, I experience a painful worldly feeling; when experiencing a
painful spiritual feeling, he knows, I experience a painful spiritual feeling; when experiencing a
neither-pleasant-nor-painful worldly feeling, he knows, I experience a neither-pleasant-nor-painful
worldly feeling; when experiencing a neither-pleasant-norpainful spiritual feeling, he knows, I
experience a neither-pleasant-nor-painful spiritual feeling. Thus he lives contemplating feelings in
feelings internally, or he lives contemplating feelings in feelings externally, or he lives contemplating
feelings in feelings internally and externally. He lives contemplating origination factors in feelings, or
he lives contemplating dissolution factors in feelings, or he lives contemplating origination-anddissolution factors in feelings. 16Or his mindfulness is established with the thought, Feeling exists, to
the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing
in the world. Thus, monks, a monk lives contemplating feelings in feelings.

III. The Contemplation of Consciousness

And how, monks, does a monk live contemplating consciousness in consciousness? Herein, monks, a
monk knows the consciousness with lust, as with lust; the consciousness without lust, as without lust;
the consciousness with hate, as with hate; the consciousness without hate, as without hate; the
consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without
ignorance; the shrunken state of consciousness, as the shrunken state;

the distracted state of

17

consciousness, as the distracted state; 18the developed state of consciousness as the developed state;
19

the undeveloped state of consciousness as the undeveloped state;

the state of consciousness with

20

some other mental state superior to it, as the state with something mentally higher;

21

the state of

consciousness with no other mental state superior to it, as the state with nothing mentally higher; 22the
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;

23

and

the unfreed state of consciousness as the unfreed state. Thus he lives contemplating consciousness in
consciousness internally, or he lives contemplating consciousness in consciousness externally, or he
lives contemplating consciousness in consciousness internally and externally. He lives contemplating
origination factors in consciousness, or he lives contemplating dissolution-factors in consciousness, or
he lives contemplating origination-and-dissolution factors in consciousness.

24

Or his mindfulness is

established with the thought, Consciousness exists, to the extent necessary just for knowledge and
mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives
contemplating consciousness in consciousness.

IV. The Contemplation of Mental Objects

1. The Five Hindrances
And how, monks, does a monk live contemplating mental objects in mental objects? Herein, monks, a
monk lives contemplating mental objects in the mental objects of the five hindrances. How, monks,
does a monk live contemplating mental objects in the mental objects of the five hindrances? Herein,
monks, when sense-desire is present, a monk knows, There is sense-desire in me, or when sensedesire is not present, he knows, There is no sense-desire in me. He knows how the arising of the
non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes
to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.
When anger is present, he knows, There is anger in me, or when anger is not present, he knows,
There is no anger in me. He knows how the arising of the non-arisen anger comes to be; he knows
how the abandoning of the arisen anger comes to be; and he knows how the non-arising in the future
of the abandoned anger comes to be. When sloth and torpor are present, he knows, There are sloth
and torpor in me, or when sloth and torpor are not present, he knows, There are no sloth and torpor
in me. He knows how the arising of the non-arisen sloth and torpor comes to be; he knows how the
abandoning of the arisen sloth and torpor comes to be; and he knows how the nonarising in the future
of the abandoned sloth and torpor comes to be. When agitation and remorse are present, he knows,
There are agitation and remorse in me, or when agitation and remorse are not present, he knows,
There are no agitation and remorse in me. He knows how the arising of the non-arisen agitation and
remorse comes to be; he knows how the abandoning of the arisen agitation and remorse comes to be;
and he knows how the non-arising in the future of the abandoned agitation and remorse comes to be.
When doubt is present, he knows, There is doubt in me, or when doubt is not present, he knows,

There is no doubt in me. He knows how the arising of the non-arisen doubt comes to be; he knows
how the abandoning of the arisen doubt comes to be; and he knows how the non-arising in the future
of the abandoned doubt comes to be. Thus he lives contemplating mental objects in mental objects
internally, or he lives contemplating mental objects in mental objects externally, or he lives
contemplating mental objects in mental objects internally and externally. He lives contemplating
origination factors in mental objects, or he lives contemplating dissolution factors in mental objects, or
he lives contemplating origination-and-dissolution factors in mental objects.

Or his mindfulness is

25

established with the thought, Mental objects exist, to the extent necessary just for knowledge and
mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives
contemplating mental objects in the mental objects of the five hindrances.

2. The Five Aggregates of Clinging

And further, monks, a monk lives contemplating mental objects in the mental objects of the five
aggregates of clinging.

26

How, monks, does a monk live contemplating mental objects in the mental

objects of the five aggregates of clinging? Herein, monks, a monk thinks, Thus is material form; thus
is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is
the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of
perception; and thus is the disappearance of perception. Thus are formations; thus is the arising of
formations; and thus is the disappearance of formations. Thus is consciousness; thus is the arising of
consciousness; and thus is the disappearance of consciousness. Thus he lives contemplating mental
objects in mental objects internally, or he lives contemplating mental objects in mental objects
externally, or he lives contemplating mental objects in mental objects internally and externally. He
lives contemplating origination factors in mental objects, or he lives contemplating dissolution factors
in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects. 27Or
his mindfulness is established with the thought, Mental objects exist, to the extent necessary just for
knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also,
monks, a monk lives contemplating mental objects in the mental objects of the five aggregates of
clinging.

3. The Six Internal and External Sense Bases

And further, monks, a monk lives contemplating mental objects in the mental objects of the six
internal and the six external sense-bases. How, monks, does a monk live contemplating mental objects
in the mental objects of the six internal and the six external sense-bases? Herein, monks, a monk
knows the eye and visual forms and the fetter that arises dependent on both (the eye and forms);

28

he

knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the
arisen fetter comes to be; and he knows how the non-arising in the future of the abandoned fetter
comes to be. He knows the ear and sounds the nose and smells the tongue and flavours the
body and tactual objects the mind and mental objects, and the fetter that arises dependent on both;

he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the
arisen fetter comes to be; and he knows how the non-arising in the future of the abandoned fetter
comes to be. Thus he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives contemplating mental in mental
objects internally and externally. He lives contemplating origination factors in mental objects, or he
lives contemplating dissolution factors in mental objects, or he lives contemplating origination-anddissolution factors in mental objects.

29

Or his mindfulness is established with the thought, Mental

objects exist, to the extent necessary just for knowledge and mindfulness, and he lives detached, and
clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental
objects of the six internal and the six external sense-bases.

4. The Seven Factors of Enlightenment

And further, monks, a monk lives contemplating mental objects in the mental objects of the seven
factors of enlightenment. How, monks, does a monk live contemplating mental objects in the mental
objects of the seven factors of enlightenment? Herein, monks, when the enlightenment-factor of
mindfulness is present, the monk knows, The enlightenment-factor of mindfulness is in me, or when
the enlightenmentfactor of mindfulness is absent, he knows, The enlightenment-factor of mindfulness
is not in me; and he knows how the arising of the non-arisen enlightenment-factor of mindfulness
comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness
comes to be. When the enlightenment-factor of the investigation of mental objects is present, the monk
knows, The enlightenment-factor of the investigation of mental objects is in me; when the
enlightenment-factor of the investigation of mental objects is absent, he knows, The enlightenmentfactor of the investigation of mental objects is not in me; and he knows how the arising of the nonarisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in
the development of the arisen enlightenmentfactor of the investigation of mental objects comes to be.
When the enlightenment-factor of energy is present, he knows, The enlightenmentfactor of energy is
in me; when the enlightenment-factor of energy is absent, he knows,
28

The usual enumeration of the ten principal fetters (samyojana), as given in the Discourse Collection

(Sutta Pit aka), is as follows: (1) self-illusion, (2) scepticism, (3) attachment to rules and rituals, (4) sensual
lust, (5) ill-will, (6) craving for fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit,
(9) restlessness, (10) ignorance.
29

Origination factors of the ten physical sense-bases are ignorance, craving, kamma, food, and the general

characteristic of originating; dissolution factors: the general characteristic of dissolving and the
disappearance of ignorance, etc. The origination-and-dissolution factors of the mind-base are the same as
those of feeling (Note 12).

14
The enlightenment-factor of energy is not in me; and he knows how the arising of the

non-arisen enlightenment-factor of energy comes to be, and how perfection in thecdevelopment of the
arisen enlightenment-factor of energy comes to be.cWhen the enlightenment-factor of joy is present,
he knows, The enlightenment-factorcof joy is in me; when the enlightenment-factor of joy is absent,
he knows, Thecenlightenment-factor of joy is not in me; and he knows how the arising of the nonarisencenlightenment-factor of joy comes to be, and how perfection in the development of thecarisen
enlightenment-factor of joy comes to be.cWhen the enlightenment-factor of tranquillity is present, he
knows, The enlightenmentfactorcof tranquillity is in me; when the enlightenment-factor of
tranquillity is absent, hecknows, The enlightenment-factor of tranquillity is not in me; and he knows
how thecarising of the non-arisen enlightenment-factor of tranquillity comes to be, and
howcperfection in the development of the arisen enlightenment-factor of tranquillity comes to be.
When the enlightenment-factor of concentration is present, he knows, The enlightenment-factor of
concentration is in me; when the enlightenment-factor of concentration is absent, he knows, The
enlightenment-factor of concentration is not in me; and he knows how the arising of the non-arisen
enlightenment-factor of concentration comes to be, and how perfection in the development of the
arisen enlightenment-factor of concentration comes to be. When the enlightenment-factor of
equanimity is present, he knows, The enlightenmentfactor of equanimity is in me; when the
enlightenment-factor of equanimity is absent, he knows, The enlightenment-factor of equanimity is
not in me; and he knows how the arising of the non-arisen enlightenment-factor of equanimity comes
to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes
to be. Thus he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives contemplating mental objects in
mental objects internally and externally. He lives contemplating originationfactors in mental objects,
or he lives contemplating dissolution-factors in mental objects, or he lives contemplating originationand-dissolution-factors in mental objects. 30Or his mindfulness is established with the thought, Mental
objects exist, to the extent necessary just for knowledge and mindfulness, and he lives detached, and
clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental
objects of the seven factors of enlightenment.

5. The Four Noble Truths

And further, monks, a monk lives contemplating mental objects in the mental objects of the four noble
truths. How, monks, does a monk live contemplating mental objects in the mental objects of the four
noble truths? Herein, monks, a monk knows, This is suffering, according to reality; he knows, This
is the origin of suffering, according to reality; he knows, This is the cessation of suffering,
according to reality; he knows This is the road leading to the cessation of suffering, according to
reality. Thus he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives contemplating mental objects in
mental objects internally and externally. He lives contemplating originationfactors in mental objects,
or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-

and-dissolution-factors in mental objects. 31Or his mindfulness is established with the thought, Mental
objects exist, to the extent necessary just for knowledge and mindfulness, and he lives detached, and
clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental
objects of the four noble truths.
***
Verily, monks, whosoever practices these four foundations of mindfulness in this manner for seven
years, then one of these two fruits may be expected by him: highest knowledge (arahantship) here and
now, or if some remainder of clinging is yet present, the state of nonreturning.

32

O monks, let alone

seven years. Should any person practice these four foundations of mindfulness in this manner for six
years five years four years three years two years one year, then one of these two fruits
may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet
present, the state of nonreturning. O monks, let alone a year. Should any person practice these four
foundations of mindfulness in this manner for seven months six months five months four
months three months two months a month half a month, then one of these two fruits may be
expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the
state of nonreturning. O monks, let alone half a month. Should any person practice these four
foundations of mindfulness in this manner for a week, then one of these two fruits may be expected by
him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of
nonreturning. Because of this it was said: This is the only way, monks, 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 Nibbna, namely the four foundations of mindfulness. Thus spoke
the Blessed One. Satisfied, the monks approved of his words.