This is Sutta number 10 out of 152 as found within the Majjhima Nikaya (“Middle Length Discourses of the Buddha”, Wisdom Publications - translated by Bhikkhu Bodhi and Bhikkhu Nanamoli) in the Sutta Pitika of the Pali Canon, which as a whole serves as the scriptural basis of Theravadan Buddhism. I intend this work to culminate as an indexing of each Sutta in the Majjhima Nikaya for practical use. These works will always be intended for free distribution for the benefit of all living beings.
The Four Foundations of Mindfulness
On one occasion the Blessed One was living in the Kuru country among the Kuru people in a market town called Kammāsadhamma. There he addressed the bhikkhus thus:
“Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way for the realization of Nibbāna - namely, the four satipatthāna.
“What are the four? (DEFINITION)
-Here, one abides contemplating the nature of the body in the body, ardent, clearly knowing and mindful, free from desire and discontent with regard to the world.
-One abides contemplating the nature of feelings in feelings, ardent, clearly knowing and mindful, free from desire and discontent with regard to the world.
-One abides contemplating the nature of the mind in the mind, ardent, clearly knowing and mindful, free from desire and discontent with regard to the world.
-One abides contemplating the nature of Dhammas in Dhammas, ardent, clearly knowing and mindful, free from desire and discontent with regard to the world.
1. CONTEMPLATION OF THE BODY
How to contemplate the body in the body:
-Having gone to the Forest, to the Foot of a Tree, or to an empty place
-With legs crossed -Keeping the body upright -with mindfulness alert
*Ever mindful, one breathes in *Ever mindful, one breathes out
*Breathing in a long breath one knows “Breathing in a long breath” *Breathing out a long breath one knows “breathing out a long breath”
*Breathing in a short breath one knows “Breathing in a short breath” *Breathing out a short breath one knows “breathing out a short breath”
*One trains oneself thus: “Experiencing the whole body, I shall breath in” *One trains oneself thus: “Experiencing the whole body, I shall breath out”
*One trains oneself thus: “Calming the whole body, I shall breath in” *One trains oneself thus: “Calming the whole body, I shall breath out”
*Simile of the Turner and the Wheel* *REFRAIN*
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
*Furthermore when one is going, one knows “I am going”
*When one is standing, one knows “I am standing”
*When one is sitting, one knows “I am sitting”
*When one is lying down, one knows “I am lying down”
*In whichever position one disposes ones body, one understands it properly thus
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
3. MINDFULNESS WITH CLEAR COMPREHENSION
*Furthermore, when one is going forward and back one acs with clear comprehension *In looking forward looking back one acts with clear comprehension
*In bending and stretching one acts with clear comprehension
*In wearing robes and carrying an alms bowl one acts with clear comprehension
*In eating, drinking, chewing and savoring one acts with clear comprehension
*In walking, standing, sitting, falling asleep, in waking, in speaking and in keeping silent one acts with clear comprehension
*Thus one dwells contemplating the body in the body
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
4. REFLECTION ON THE REPULSIVENESS OF THE BODY
*Furthermore when one reflects on this body covered in skin and full of impurities from the feet up and back down from the head thinking:
“There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentarz, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, sznovial fluid, urine”...
*Simile of the Beans* *REFRAIN*
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
5. REFLECTION OF THE ELEMENTS
*Again, one reflects on this very bodz however it is places or disposed considering it according to the characteristic of each element: There is the earth element, the water element, the fire element, and the air element
*Simile of the Butcher* *REFRAIN*
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
6. NINE CHARNEL GROUND OBSERVATIONS
1) Again, when one sees a corpse one, two, three days dead; swollen, disclolored and festering, discarded in a charnel ground one then applies this perception to ones own bodz thus, saying: “Indeed, this body is of the same nature, it will become like that and cannot escape this fate.”
2) Again, when one sees a corpse that has been discarded in a charnel ground, being eaten bz crows, vultures, falcons, herons, dogs, tigers, leopards, jackals and different kinds of creatures, one regards ones own body and considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape this fate.”
3) Again, when one sees a corpse discarded in a charnel ground, reduced to a skeleton with some flesh and blood still attached and held together bz tendons, one regards ones own body considering thus: “Indeed, this body is of the same nature, it will become like that and cannot escape this fate.”
4) Again, when one sees a corpse that’s been thrown in a charnel ground, reduced to a skeleton without any flesh but smeared with blood and held together with tendons, one considers ones own body thinking thus: “Indeed, this body is of the same nature, it will become like that and cannot escape that fate.”
5) Again, when one sees a corpse that has been thrown aside in a charnel ground, reduced to a skeleton without any flesh or blood, held together by tendons, one regards ones own body considering thus “Indeed, this body is of the same nature, it will become like that and cannot escape that fate.”
6) Again, when one sees a corpse that has been thrown aside in a charnel ground, reduced to bones scattered in all directions, here a bone of the hand, there a bone of the foot, here a bone of the ankle, there a bone of the knee, here a bone of the thigh and there a bone of the pelvis, here a bone of the spine, there a bone of the back, there a bone of the shoulder, here a bone of the chin, here a tooth, there a skull, one regards ones own body considering thus: “Indeed, this body is of the same nature, it will become like that and cannot escape this fate.”
7) Again, when one sees a corpse that has been thrown aside in a charnel ground, reduced to bleached bones the color of conch shells, one regards ones own body thus: “Indeed, this body is of the same nature. It will become like that and cannotescape that same fate.”
8) Again, when one sees a corpse that has been thrown aside in a charnel ground, reduced to a pile of bones in a heap more than a year old, one regards ones own body considering thus: “Indeed, this body is of the same nature, it will become like that and cannot escape that same fate.”
9) Again, when one sees a corpse that has been thrown aside in a charnel ground, the bones having rotted awaz to powder, one regards ones own body considering thus: “Indeed, this bodz is of the same nature, it will become like that and cannot escape that same fate.”
*One dwells contemplating the nature of the body in the body internally
*Or one dwells contemplating the nature of the body in the body externally
*Or one dwells contemplating the nature of the body in the body both internally and externally *One dwells contemplating the nature of arising within the body in the body
*One dwells contemplating the nature of passing away of the body in the body
*One dwells contemplating the nature of arising and passing away of the body in the body *Mindfulness that “There is this body” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the body in the body
OBSERVATION OF THE SENSES
”How does one dwell observing feelings in feelings?”
1. Here, while experiencing a pleasant sensation, one understands properly: “A pleasant sensation has arisen.”
2. While experiencing an unpleasant sensation one understands properly: “An unpleasant sensation has arisen.”
3. While experiencing a neither pleasant nor unpleasant sensation one understands properly: “A neither-pleasant-nor-unpleasant sensation has arisen.”
4. While experiencing a pleasant sensation with attachment one understands properly “A pleasant sensation with attachment has arisen.”
5. While experiencing a pleasant sensation without attachment one understands properly: “A pleasant sensation without attachment has arisen.”
6. While experiencing an unplesant sensation with attachment one understands properly: “An unpleasant sensation with attachment has arisen.”
7. While experiencing an unpleasant sensation without attachment one understands properly: “An unpleasant sensation without attachment has arisen.”
8. While experiencing a niether-pleasant-nor-unpleasant sensation with attachment, one understands properly: “A neither-pleasant-nor-unpleasant sensation with attachment has arisen.”
9) While experiencing a neither-pleasant-nor-unpleasant-sensation without attachment has arisen.”
*One dwells contemplating the nature of feelings in feelings internally
*Or one dwells contemplating the nature of feelings in feelings externally
*Or one dwells contemplating the nature of feelings in feelings both internally and externally *One dwells contemplating the nature of arising within feelings in feelings
*One dwells contemplating the nature of passing away of feelings in feelings
*One dwells contemplating the nature of arising and passing away of feelings in feelings *Mindfulness that “There is this feeling” is established in one merely to the extent necessary for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the nature of feelings in feelings
THE OBSERVATION OF THE MIND
*How to dwell observing the mind in mind:
2. Vītarāgam: Passionless
4. Vītādosam: Without Anger
6. Vītāmoham: Non-Delusion
7. Sankhittam: Concentrated 8. Vīkkittam: Scattered
10. Amahaggatam: Unexpanded
11. Sauttaram: Surpassable 12. Anuttaram: Unsurpassable
14. Asamāhitam: Unconcentrated
15. Vīmuttam: Released 16. Avīmuttam: Unliberated
*One understands properly a mind with lust as a mind with lust
*One understands properly a mind free from passion as a mind free from passion
*One understands properly a mind with anger as a mind with anger
*One understands properly a mind without anger as a mind without anger
*One understands properly a mind with delusion as a mind with delusion
*One understands properly a mind without delusion as a mind without delusion
*One understands properly a mind that is concentrated as a mind that is concentrated *One understands properly a mind that is scattered as a mind that is scattered
*One understands properly a mind that is expanded as a mind that is expanded *One understands properly a mind that is unexpanded as a mind that is unexpanded
*One understands properly a mind that is surpassable as a mind that is surpassable *One understands properly a mind that is unsurpassable as a mind that is unsurpassable
*One understands properly a mind that is collected as a mind that is collected
*One understands properly a mind that is unconcentrated as a mind that is unconcentrated
*One understands properly a mind that is released as a mind that is released *One understands properly a mind that is unliberated as a mind that is unliberated
*One dwells contemplating the nature of the mind in the mind internally
*Or one dwells contemplating the nature of the mind in the mind externally
*Or one dwells contemplating the nature of the mind in the mind both internally and externally *One dwells contemplating the nature of arising within the mind in the mind
*One dwells contemplating the nature of passing away of the mind in the mind
*One dwells contemplating the nature of arising and passing away of the mind in the mind *Mindfulness that “There is this mind” is established in one merely to the extent necessary
for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the nature of the mind in the mind
THE OBSERVATION OF DHAMMAS
A. THE SECTION ON THE HINDRANCES
How does one dwell, observing dhammas in dhammas?
*One dwells observing dhammas in dhammas as regards the five hindrances: -How?
*Whenever a sense desire is present in one, one understands properly that “sense desire is present in the mind.”
*Whenever a sense desire is absent from one, one understands properly that “sense desire is absent from the mind”
*One understands properly how sense desire that has not yet arisen in one comes to arise.
*One understands properly how sense desire that has arisen in one gets e eradicated.
*One understands properly how sense desire that has been eradicated will in the future no longer arise in one
*Whenever aversion is present in one, one understands properly “Aversion is present in the mind.
*Whenever aversion is absent from one, one understands properly that “Aversion is absent from the mind.”
*One understands properly how aversion that has not yet arisen in one comes to arise
*One understands properly how aversion that has now arisen in one gets eradicated
*One understands properly how aversion that has been eradicated will in the future no longer arise in one
*Whenever sloth and torpor is present in one, one understands properly “Sloth and torpor are present in the mind.”
*Whenever sloth and torpor is absent from one, one understands properly that “Sloth and torpor are absent from the mind.”
*One understands properly how sloth and torpor that has not yet arisen in one comes to arise.
*One understands properly how sloth and torpor that has now arisen in one gets eradicated.
*One understands properly how sloth and torpor that has been eradicated will in the future no longer arise in one.
(RESTLESSNESS / DISCURSIVE THINKING)
*Whenever restlessness and discursive thinking is present in one, one understands properly “Restlessness and discursive thinking is present in the mind.”
*Whenever restlessness and discursive is absent from one, one understands properly that “Restlessness and discursive thinking is absent from the mind.”
*One understands properly how restlessness and discursive thinking that has not yet arisen in one comes to arise
*One understands properly how restlessness and discursive thinking that has now arisen in one gets eradicated.
*One understands properly how restlessness and discursive thinking that has been eradicated will in the future no longer arise in one.
*Whenever doubt is present in one, one understands properly “Doubt is present in the mind.”
*Whenever doubt is absent from one, one understands properly that “Doubt is absent from the mind.”
*One understands properly how doubt that has not yet arisen in one comes to arise.
*One understands properly how doubt that has now arisen in one gets eradicated.
*One understands properly how doubt that has been eradicated will in the future no longer arise in one.
*One dwells contemplating the nature of dhammas in dhammas internally
*Or one dwells contemplating the nature of dhammas in dhammas externally
*Or one dwells contemplating the nature of dhammas in dhammas both internally and externally
*One dwells contemplating the nature of arising within dhammas in dhammas
*One dwells contemplating the nature of passing away of dhammas in dhammas
*One dwells contemplating the nature of arising and passing away of dhammas in dhammas *Mindfulness that “There are these Dhammas” is established in one merely to the extent necessary for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the nature of the mind in the mind
B. THE SECTION ON THE AGGREGATES
*One dwells observing mental contents in mental contents as regards the five aggregates of clinging.
Here one understands properly:
1. “Such is matter, such is the arising of matter, such is the passing away of matter”
2. “Such are sensations, such is the arising of sensations, such is the passing away of sensations”
3. “Such is perception, such is the arising of perception, such is the passing away of perception”
4. “Such are mental formations, such is the arising of mental formations, such is the passing away of mental formations”
5. “Such is consciousness, such is the arising of consciousness, such is the passing away of consciousness”
*One dwells contemplating the nature of dhammas in dhammas internally
*Or one dwells contemplating the nature of dhammas in dhammas externally
*Or one dwells contemplating the nature of dhammas in dhammas both internally and externally
*One dwells contemplating the nature of arising within dhammas in dhammas
*One dwells contemplating the nature of passing away of dhammas in dhammas
*One dwells contemplating the nature of arising and passing away of dhammas in dhammas *Mindfulness that “There are these Dhammas” is established in one merely to the extent necessary for bare knowledge and continual mindfulness
*One remains independent, not clinging to anything in the world
*Thus one dwells contemplating the nature of the mind in the mind
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