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, for the attainment of the right path, for the realization of Nibbāna, namely the four establishments of mindfulness.

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 with regard to the world; he dwells observing the felt experience 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 in and of themselves, with continuous effort, fully aware and being present, having removed craving and displeasure with regard to the world.

Summary completed.

How, bhikkhus, does a bhikkhu dwell observing the body in and of itself?

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, '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'.

Just as a skilled turner 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 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 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.

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.

Again, bhikkhus, a bhikkhu is one who acts with full awareness 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.

Again, bhikkhus, a bhikkhu reviews 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, 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, 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.

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, the water element, the fire element, and the air element.'

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.

Again, bhikkhus, a bhikkhu, just as if he saw a corpse thrown in a charnel ground 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.

And how, bhikkhus, does a bhikkhu dwell observing the felt experience 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 pleasant sensation, he discerns, 'I am experiencing a worldly pleasant sensation.'

When experiencing a pleasant sensation that is free from worldly ties, 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.

And how, bhikkhus, does a bhikkhu dwell observing the mind in and of itself?

Here, bhikkhus, a bhikkhu discerns a mind with passion as 'a mind with passion'; discerns a mind free from passion as 'a mind free from passion'; discerns a mind with aversion as 'a mind with aversion'; discerns a mind free from aversion as 'a mind free from aversion'; discerns a confused mind as 'a confused mind'; discerns a mind free from confusion as 'a mind free from confusion'; discerns a dull mind as 'a dull mind'; discerns a scattered mind as 'a scattered mind'; discerns an exalted mind as 'an exalted mind'; discerns a mind that is not exalted as 'a mind that is not exalted'; discerns an inferior mind as 'an inferior mind'; discerns an unsurpassed mind as 'an unsurpassed mind'; discerns a collected mind as 'a collected mind'; discerns a distracted mind as 'a distracted mind'; discerns a liberated 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.

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 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 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 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 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 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.

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. 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, such is the arising of form, such is the passing away of form; such is sensation, such is the arising of sensation, such is the passing away of sensation; such is perception, such is the arising of perception, such is the passing away of perception; such are volitional formations, such is the arising of volitional formations, such is the passing away of volitional formations; such is consciousness, 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.

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the six internal and external 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, 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 ear and sounds, 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, 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 flavors, 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 touch, 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.