Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said:
“This is the direct way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, for the attainment of the right path, for the realization of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, namely the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [satipaṭṭhāna]|.
What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and displeasure::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and displeasure with regard to the world; he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and displeasure with regard to the world; he dwells observing the |mental qualities::mental characteristics, phenomena [dhamma]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and displeasure with regard to the world.
Summary completed.
1. Observing the Body
1.1. Mindfulness of Breathing
How, bhikkhus, does a bhikkhu dwell |observing the body in and of itself::contemplating the body as a body [kāye kāyānupassī]|?
Here, bhikkhus, a bhikkhu, having 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 upright, and established mindfulness in front of him. Mindfully, he breathes in; mindfully, he breathes out.
Breathing in long, he |discerns::distinguishes, understands, knows clearly [pajānāti]|, ‘I breathe in long’; breathing out long, he discerns, ‘I breathe out long’;
breathing in short, he discerns, ‘I breathe in short’; breathing out short, he discerns, ‘I breathe out short’.
He trains thus, ‘I shall breathe in experiencing the whole body’; he trains thus, ‘I shall breathe out experiencing the whole body’.
He trains thus, ‘I shall breathe in tranquilizing the |bodily formations::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|’; he trains thus, ‘I shall breathe out tranquilizing the bodily formations’.
Just as a skilled |turner::A turner is a craftsman who shapes objects, like wood or metal, using a tool called a lathe. They carefully control the turning process to make smooth, precise shapes [bhamakāra]| or his apprentice, when making a long turn discerns, ‘I make a long turn’, or making a short turn discerns, ‘I make a short turn’; so too, breathing in long, a bhikkhu discerns, ‘I breathe in long’; breathing out long, he discerns, ‘I breathe out long’; breathing in short, he discerns, ‘I breathe in short’; breathing out short, he discerns, ‘I breathe out short’; he trains thus, ‘I shall breathe in experiencing the whole body’; he trains thus, ‘I shall breathe out experiencing the whole body’; he trains thus, ‘I shall breathe in tranquilizing the bodily formations’; he trains thus, ‘I shall breathe out tranquilizing the bodily formations’.
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally [1]. He dwells observing the |arising::appearance, origination [samudaya]| nature in the body, or he dwells observing the |vanishing::disappearing [vaya]| nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.
In this way, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on Mindfulness of Breathing is completed.
1.2. Observing the Body in Postures
Again, bhikkhus, when walking, a bhikkhu discerns, ‘I am walking’; when standing, he discerns, ‘I am standing’; when sitting, he discerns, ‘I am sitting’; when lying down, he discerns, ‘I am lying down’; or however his body is disposed, he discerns it accordingly.
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on Postures is completed.
1.3. Full Awareness in Observing the Body
Again, bhikkhus, a bhikkhu is one who acts with |full awareness::clear comprehension [sampajāna]| when going forward and returning; who acts with full awareness when looking ahead and looking away; who acts with full awareness when flexing and extending his limbs; who acts with full awareness in wearing his robes and carrying his outer robe and bowl; who acts with full awareness when eating, drinking, consuming food, and tasting; who acts with full awareness when defecating and urinating; who acts with full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on full awareness is completed.
1.4. Observing the Disagreeable in the Body
Again, bhikkhus, a bhikkhu |reviews::considers, reflects [paccavekkhati]| this very body from the soles of the feet upwards and from the top of the hair downwards, bounded by skin and full of various impurities: ‘In this body, there are hairs of the head, hairs of the body, 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, saliva, mucus, |synovial fluid::oil of the joints [lasikā]|, and urine.’
Just as if, bhikkhus, there were a bag with an opening at both ends full of many sorts of grains, such as rice, barley, beans, peas, millet, and white rice, and a man with good eyesight having opened it were to reflect, ‘These are rice, these are barley, these are beans, these are peas, these are millet, these are white rice.’
In the same way, bhikkhus, a bhikkhu reviews this very body from the soles of the feet upwards and from the top of the head downwards, surrounded by skin and filled with various kinds of impurity: ‘In this body, there are hairs of the head, hairs of the body, 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, saliva, mucus, |synovial fluid::oil of the joints [lasikā]|, and urine.’
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on attention to the disagreeable is completed.
1.5. Observing the Elements in the Body
Again, bhikkhus, a bhikkhu reviews this very body, however it is disposed, however it is placed, considering it in terms of the elements: ‘In this body, there is the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |air element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|.’
Just as if, bhikkhus, a skilled butcher or their apprentice, after slaughtering a cow at a crossroads, were to sit down and carve it into portions.
In the same way, bhikkhus, a bhikkhu reviews this very body, however it is disposed, however it is placed, considering it in terms of the elements: ‘In this body, there is the earth element, the water element, the fire element, and the air element.’
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on observing the elements in the body is completed.
1.6. The Nine Charnel Ground Observations
Again, bhikkhus, a bhikkhu, just as if he saw a corpse thrown in a |charnel ground::an above-ground site for the putrefaction of bodies, generally human, where formerly living tissue is left to decompose uncovered [sivathikā]| one day dead, two days dead, or three days dead, bloated, discolored, and decomposing. He brings this reflection back to his own body: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
Again, bhikkhus, a bhikkhu, just as if he saw a corpse thrown in a cemetery being eaten by crows, dogs, vultures, or various kinds of creatures. He brings this reflection back to his own body: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
Again, bhikkhus, a bhikkhu might see a body discarded in a charnel ground, a skeleton with flesh and blood, held together by tendons ...
or a skeleton smeared with remnants of flesh and blood, held together by tendons ...
or a skeleton devoid of flesh and blood, held together by tendons ...
or bones disconnected and scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a pelvis bone, there a rib, here a spine, there a shoulder blade, here a neck bone, there a jawbone, here a tooth, and there a skull. He brings this reflection back to his own body: ‘This body too is of the same nature; it will become like that; it is not exempt from that fate.’ Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world. In this way, bhikkhus, a bhikkhu dwells observing the body in and of itself.
Again, bhikkhus, a bhikkhu might see a body discarded in a charnel ground, bones white in color, resembling shells …
or bones heaped together, having lain for more than a year …
or bones rotting and crumbling into dust. He brings this reflection back to his own body: ‘This body too is of the same nature, it will become like that, it is not exempt from that fate.’
Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that ‘there is a body’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.
The section on The Nine Charnel Ground Observations is completed.
The Fourteen Observations of the Body are completed.
2. Observing the Felt Experience
And how, bhikkhus, does a bhikkhu dwell observing the |felt experience::pleasant, neutral or painful felt experience, feeling, sensation; second of the five aggregates [vedanā]| in and of itself?
Here, bhikkhus, when experiencing a pleasant sensation, a bhikkhu discerns, ‘I am experiencing a pleasant sensation.’
When experiencing a painful sensation, he discerns, ‘I am experiencing a painful sensation.’
When experiencing a neither-painful-nor-pleasant sensation, he discerns, ‘I am experiencing a neither-painful-nor-pleasant sensation.’
When experiencing a |worldly::of the flesh [sāmisa]| pleasant sensation, he discerns, ‘I am experiencing a worldly pleasant sensation.’
When experiencing a pleasant sensation that is |free from worldly ties::free from sensual engagement, spiritual [nirāmisa]|, he discerns, ‘I am experiencing a pleasant sensation that is free from worldly ties.’
When experiencing a worldly painful sensation, he discerns, ‘I am experiencing a worldly painful sensation.’
When experiencing a painful sensation that is free from worldly ties, he discerns, ‘I am experiencing a painful sensation that is free from worldly ties.’
When experiencing a worldly neither-painful-nor-pleasant sensation, he discerns, ‘I am experiencing a worldly neither-painful-nor-pleasant sensation.’
When experiencing a neither-painful-nor-pleasant sensation that is free from worldly ties, he discerns, ‘I am experiencing a neither-painful-nor-pleasant sensation that is free from worldly ties.’
Thus, he dwells observing the felt experience in and of itself internally, or he dwells observing the felt experience externally, or he dwells observing the felt experience both internally and externally. He dwells observing the arising nature in the felt experience, or he dwells observing the vanishing nature in the felt experience, or he dwells observing both the arising and vanishing nature in the felt experience. Or else, mindfulness that ‘there is a felt experience’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.
In this way, bhikkhus, a bhikkhu dwells observing the felt experience in and of itself.
The section on observing the felt experience is completed.
3. Observing the Mind
And how, bhikkhus, does a bhikkhu dwell observing the mind in and of itself?
Here, bhikkhus, a bhikkhu discerns a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion’; discerns a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion’; discerns a mind |with aversion::with hatred, with ill-will [sadosa]| as ‘a mind with aversion’; discerns a mind |free from aversion::free from hatred, free from ill-will [vītadosa]| as ‘a mind free from aversion’; discerns a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind’; discerns a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion’; discerns a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind’; discerns a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind’; discerns an |exalted::grand [mahaggata]| mind as ‘an exalted mind’; discerns a mind that is not exalted as ‘a mind that is not exalted’; discerns an |inferior::surpassable [sauttara]| mind as ‘an inferior mind’; discerns an unsurpassed mind as ‘an unsurpassed mind’; discerns a |collected::composed, settled [samāhita]| mind as ‘a collected mind’; discerns a |distracted::not composed [asamāhita]| mind as ‘a distracted mind’; discerns a |liberated::freed [vimutta]| mind as ‘a liberated mind’; discerns a mind that is not liberated as ‘a mind that is not liberated’.
Thus, he dwells observing the mind in and of itself internally, or he dwells observing the mind in and of itself externally, or he dwells observing the mind in and of itself both internally and externally. He dwells observing the arising nature in the mind, or he dwells observing the vanishing nature in the mind, or he dwells observing both the arising and vanishing nature in the mind. Or else, mindfulness that ‘there is a mind’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.
In this way, bhikkhus, a bhikkhu dwells observing the mind in and of itself.
The section on Observing the Mind is completed.
4. Observing the Mental Qualities
4.1. Observing the Mental Qualities with regard to the Hindrances
And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves?
Here, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five hindrances?
Here, bhikkhus, a bhikkhu discerns when there is |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]| present in him, ‘There is sensual desire in me,’ or when there is no sensual desire present, ‘There is no sensual desire in me,’ and he discerns how unarisen sensual desire can arise, how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future.
He discerns when there is |ill-will::dislike, anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| present in him, ‘There is ill-will in me,’ or when there is no ill-will present, ‘There is no ill-will in me,’ and he discerns how unarisen ill-will can arise, how arisen ill-will is abandoned, and how abandoned ill-will does not arise again in the future.
He discerns when there is |dullness and drowsiness::fuzziness, sluggishness, lethargy [thinamiddha]| present in him, ‘There is dullness and drowsiness in me,’ or when there is no dullness and drowsiness present, ‘There is no dullness and drowsiness in me,’ and he discerns how unarisen dullness and drowsiness can arise, how arisen dullness and drowsiness is abandoned, and how abandoned dullness and drowsiness do not arise again in the future.
He discerns when there is |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]| present in him, ‘There is restlessness and worry in me,’ or when there is no restlessness and worry present, ‘There is no restlessness and worry in me,’ and he discerns how unarisen restlessness and worry can arise, how arisen restlessness and worry is abandoned, and how abandoned restlessness and worry do not arise again in the future.
He knows when there is |doubt::uncertainty, indecisiveness [vicikiccha]| present in him, ‘There is doubt in me,’ or when there is no doubt present, ‘There is no doubt in me,’ and he knows how unarisen doubt can arise, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ‘there are mental qualities’ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five hindrances.
The section on the Hindrances is completed.
4.2. Observing the Mental Qualities with regard to the Aggregates
Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the |five aggregates that are subject to being held onto as a self::pile of matter and mind that are held onto as a self, physical and mental conglomerations that are clung to [pañca + upādānakkhandha]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self? Here, bhikkhus, a bhikkhu understands: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the |passing away::disappearing, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of sensation, such is the passing away of sensation; such is |perception::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |volitional formations::intentions, choices, decisions, karmic activity; fourth of the five aggregates [saṅkhāra]|, such is the arising of volitional formations, such is the passing away of volitional formations; such is |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness‘;
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ’there are mental qualities‘ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self.
The section on the Aggregates is completed.
4.3. Observing the Mental Qualities with regard to the Sense Bases
Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the six |internal and external::personal and other [ajjhattikabāhira]| sense bases. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves in the six internal and external sense bases?
Here, bhikkhus, a bhikkhu discerns the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, and the |fetter::chain, bond, link, thing which binds [saṃyojana]| that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
He discerns the ear and |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
He discerns the nose and |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
He discerns the tongue and |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
He discerns the body and |tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
He discerns the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]|, and the fetter that arises dependent on both; he also discerns how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ’there are mental qualities‘ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the six sense bases.
The section on the Sense Bases is completed.
4.4. Observing the Mental Qualities with regard to the Factors of Awakening
Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the seven factors of awakening. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves in the seven factors of awakening?
Here, bhikkhus, when the |awakening factor of mindfulness::quality of being mindful as a factor of awakening, enlightenment [satisambojjhaṅga]| is present within, a bhikkhu discerns, ’The awakening factor of mindfulness is present in me,‘ or when the awakening factor of mindfulness is not present within, he discerns, ’The awakening factor of mindfulness is not present in me.‘ He also discerns how the unarisen awakening factor of mindfulness arises and how the arisen awakening factor of mindfulness reaches fulfillment through |cultivation::development, meditation [bhāvanā]|.
When the |awakening factor of investigation of mental qualities::investigation of mental states through application of the teachings as a factor of awakening, enlightenment [dhammavicayasambojjhaṅga]| is present within, he discerns, ’The awakening factor of investigation of mental qualities is present in me,‘ or when the awakening factor of investigation of mental qualities is not present within, he discerns, ’The awakening factor of investigation of mental qualities is not present in me.‘ He also discerns how the unarisen awakening factor of investigation of mental qualities arises and how the arisen awakening factor of investigation of mental qualities reaches fulfillment through cultivation.
When the |awakening factor of energy::persistence, willpower, determination as a factor of awakening, enlightenment [vīriyasambojjhaṅga]| is present within, he discerns, ’The awakening factor of energy is present in me,‘ or when the awakening factor of energy is not present within, he discerns, ’The awakening factor of energy is not present in me.‘ He also discerns how the unarisen awakening factor of energy arises and how the arisen awakening factor of energy reaches fulfillment through cultivation.
When the |awakening factor of joy::heartfelt joy, delight as a factor of awakening, enlightenment [pītisambojjhaṅga]| is present within, he discerns, ’The awakening factor of joy is present in me,‘ or when the awakening factor of joy is not present within, he discerns, ’The awakening factor of joy is not present in me.‘ He also discerns how the unarisen awakening factor of joy arises and how the arisen awakening factor of joy reaches fulfillment through cultivation.
When the |awakening factor of tranquility::serenity, calmness, peacefulness as a factor of awakening, enlightenment [passaddhisambojjhaṅga]| is present within, he discerns, ’The awakening factor of tranquility is present in me,‘ or when the awakening factor of tranquility is not present within, he discerns, ’The awakening factor of tranquility is not present in me.‘ He also discerns how the unarisen awakening factor of tranquility arises and how the arisen awakening factor of tranquility reaches fulfillment through cultivation.
When the |awakening factor of collectedness::stability of mind, mental composure as a factor of awakening, enlightenment [samādhisambojjhaṅga]| is present within, he discerns, ’The awakening factor of collectedness is present in me,‘ or when the awakening factor of collectedness is not present within, he discerns, ’The awakening factor of collectedness is not present in me.‘ He also discerns how the unarisen awakening factor of collectedness arises and how the arisen awakening factor of collectedness reaches fulfillment through cultivation.
When the |awakening factor of equanimity::mental poise, mental balance, equipoise, non-reactivity, composure as a factor of awakening, enlightenment [upekkhāsambojjhaṅga]| is present within, he discerns, ’The awakening factor of equanimity is present in me,‘ or when the awakening factor of equanimity is not present within, he discerns, ’The awakening factor of equanimity is not present in me.‘ He also discerns how the unarisen awakening factor of equanimity arises and how the arisen awakening factor of equanimity reaches fulfillment through cultivation.
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ’there are mental qualities‘ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the seven factors of awakening.
The section on the Factors of Awakening is completed.
4.5. Observing the Mental Qualities with regard to the Four Noble Truths
Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the Four Noble Truths.
And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the Four Noble Truths? Here, bhikkhus, a bhikkhu discerns as it actually is, ’This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,‘ he discerns as it actually is, ’This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,‘ he discerns as it actually is, ’This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,‘ and he discerns as it actually is, ’This is the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|.‘
Thus, he dwells observing the mental qualities in and of themselves internally, or he dwells observing the mental qualities in and of themselves externally, or he dwells observing mental qualities in and of themselves both internally and externally. He dwells observing the arising nature in the mental qualities, or he dwells observing the vanishing nature in the mental qualities, or he dwells observing both the arising and vanishing nature in the mental qualities. Or else, mindfulness that ’there are mental qualities‘ is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.
In this way too, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the Four Noble Truths.
The section on the Four Noble Truths is completed.
The Observations of the Mental Qualities are completed.
Conclusion
Indeed, bhikkhus, if anyone should develop these four establishments of mindfulness in such a way for seven years, one of two fruits can be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters are permanently dropped [anāgāmitā]|.
Let alone seven years, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for six years... five years... four years... three years... two years... one year... Let alone one year, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning. Let alone seven months, bhikkhus. If anyone should develop these four establishments 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, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for one week, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning.”
’This is the direct way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the subsiding of discomfort and distress, for the attainment of the right path, for the realization of Nibbāna, namely the four establishments of mindfulness.‘ Thus was it said, and in relation to this was it said.”
The Blessed One said this. The bhikkhus were satisfied and rejoiced in the Blessed One’s words.