mn.10 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying among the Kuru people in the township of the Kurus called Kammāssadhamma. While he was there, the Lord addressed the monks, saying:

“Monks.”

“Revered one,” these monks answered the Lord in assent. The Lord spoke thus:

“There is this one way, monks, for the purification of beings, for the overcoming of sorrows and griefs, for the going down of sufferings and miseries, for winning the right path, for realising Nibbāna, that is to say, the four applications of mindfulness. What are the four? Herein, monks, a monk fares along contemplating the body in the body, ardent, clearly conscious (of it), mindful (of it) so as to control the covetousness and dejection in the world; he fares along contemplating the feelings in the feelings, ardent, clearly conscious (of them), mindful (of them) so as to control the covetousness and dejection in the world; he fares along contemplating the mind in the mind, ardent, clearly conscious (of it), mindful (of it) so as to control the covetousness and dejection in the world; he fares along contemplating the mental objects in the mental objects, ardent, dearly conscious (of them), mindful (of them) so as to control the covetousness and dejection in the world.

Contemplating the Body in the Body

And how, monks, does a monk fare along contemplating the body in the body? Herein, monks, a monk who is forest-gone or gone to the root of a tree or gone to an empty place, sits down cross-legged, holding his back erect, arousing mindfulness in front of him.

Mindful he breathes in, mindful he breathes out.

Whether he is breathing in a long (breath) he comprehends, ‘I am breathing in a long (breath)’; or whether he is breathing out a long (breath) he comprehends, ‘I am breathing out a long (breath)’; or whether he is breathing in a short (breath) he comprehends, ‘I am breathing in a short (breath)’; or whether he is breathing out a short (breath) he comprehends, ‘I am breathing out a short (breath).’

He trains himself, thinking: ‘I shall breathe in experiencing the whole body. He trains himself, thinking: ‘I shall breathe out experiencing the whole body.’

He trains himself, thinking: ‘I shall breathe in tranquillising the activity of the body.’ He trains himself, thinking: ‘I shall breathe out tranquillising the activity of the body.’

Monks, it is like a clever turner or turner's apprentice who, making a long (turn), comprehends, ‘I am making a long (turn)’; or when making a short (turn) comprehends, ‘I am making a short (turn).’ Even so, monks, does a monk who is breathing in a long (breath) comprehend, ‘I am breathing in a long (breath)’; or when breathing out a long (breath) he comprehends, ‘I am breathing out a long (breath)’; or when breathing in a short (breath) he comprehends, ‘I am breathing in a short (breath)’; or when breathing out a short (breath) he comprehends, ‘I am breathing out a short (breath).’

He trains himself with the thought: ‘I shall breathe in experiencing the whole body.’

He trains himself with the thought: ‘I shall breathe out experiencing the whole body.’

He trains himself with the thought: ‘I shall breathe in tranquillising the activity of the body.’

He trains himself with the thought: ‘I shall breathe out tranquillising the activity of the body.’

In this way, monks, he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk, when he is walking, comprehends, ‘I am walking’; or when he is standing still, comprehends, ‘I am standing still’; or when he is sitting down, comprehends, ‘I am sitting down’; or when he is lying down, comprehends, ‘I am lying down.’ So that however his body is disposed he comprehends that it is like that.

Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk, when he is setting out or returning is one, acting in a clearly conscious way; when he is looking in front or looking around is one, acting in a clearly conscious way; when he has bent in or stretched out (his arm) is one, acting in a clearly conscious way; when he is carrying his outer cloak, bowl and robe is one, acting in a clearly conscious way; when he is eating, drinking, chewing, tasting is one, acting in a clearly conscious way; when he is obeying the calls of nature is one, acting in a clearly conscious way; when he is walking, standing, sitting, asleep, awake, talking, silent, he is one acting in a clearly conscious way. Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk reflects on precisely this body itself, encased in skin and full of various impurities, from the soles of the feet up and from the crown of the head down, that: ‘There is connected with this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.’

Monks, it is like a double-mouthed provision bag that is full of various kinds of grain such as hill-paddy, paddy, kidney beans, peas, sesamum, rice; and a keen-eyed man, pouring them out, were to reflect: ‘That's hill-paddy, that's paddy, that's kidney beans, that's peas, that's sesamum, that's rice.’

Even so, monks, does a monk reflect on precisely this body itself, encased in skin and full of various impurities, from the soles of the feet up and from the crown of the head down, that: ‘There is connected with this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally.; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk reflects on this body according to how it is placed or disposed in respect of the elements, thinking: ‘In this body there is the element of extension, the element of cohesion, the element of heat, the element of motion.’

Monks, even as a skilled cattle-butcher, or his apprentice, having slaughtered a cow, might sit displaying its carcass at the cross-roads, even so, monks, does a monk reflect on this body itself according to how it is placed or disposed in respect of the elements, thinking: ‘In this body there is the element of extension, the element of cohesion, the element of heat, the element of motion.’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, as a monk might see a body thrown aside in a cemetery, dead for one day or for two days or for three days, swollen, discoloured, decomposing; he focuses on this body itself, thinking: ‘This body, too, is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk might see a body thrown aside in a cemetery, and being devoured by crows or ravens or vultures or wild dogs or jackals or by various small creatures; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, as a monk might see a body thrown aside in a cemetery a skeleton with (some) flesh and blood, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, as a monk might see a body thrown aside in a cemetery fleshless but blood-bespattered, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, as a monk might see a body thrown aside in a cemetery without flesh and blood, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body.; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, as a monk might see a body thrown aside in a cemetery the bones scattered here and there, no longer held together: here a bone of the hand, there a foot-bone, here a leg-bone, there a rib, here a hip-bone, there a back-bone, here the skull; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk might see a body thrown aside in a cemetery: the bones white and something like sea-shells a heap of dried up bones more than a year old, he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally, or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body.; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

And again, monks, a monk might see a body thrown aside in a cemetery: the bones gone rotten and reduced to powder; he focuses on this body itself, thinking: ‘This body, too, is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.

Contemplating the Feelings in the Feelings

And how, monks, does a monk fare along contemplating the feelings in the feelings? Herein, monks, while he is experiencing a pleasant feeling he comprehends: ‘I am experiencing a pleasant feeling;’ while he is experiencing a painful feeling he comprehends, ‘I am experiencing a painful feeling’; while he is experiencing a feeling that is neither painful nor pleasant he comprehends: ‘I am experiencing a feeling that is neither painful nor pleasant.’ While he is experiencing a pleasant feeling in regard to material things he comprehends, ‘I am experiencing a pleasant feeling in regard to material things; While he is experiencing a painful feeling in regard to material things he comprehends, ‘I am experiencing a painful feeling in regard to material things; while he is experiencing a feeling that is neither painful nor pleasant in regard to material things he comprehends: ‘I am experiencing a feeling that is neither painful nor pleasant in regard to material things; While he is experiencing a pleasant feeling in regard to non-material things he comprehends, ‘I am experiencing a pleasant feeling in regard to non-material things; While he is experiencing a painful feeling in regard to non-material things he comprehends, ‘I am experiencing a painful feeling in regard to non-material things; while he is experiencing a feeling that is neither painful nor pleasant in regard to non-material things he comprehends: ‘I am experiencing a feeling that is neither painful nor pleasant in regard to non-material things; Thus he fares along contemplating the feelings in the feelings internally, or he fares along contemplating the feelings in the feelings externally, or he fares along contemplating the feelings in the feelings internally and externally; or he fares along contemplating origination-things in the feelings, or he fares along contemplating dissolution-things in the feelings, or he fares along contemplating origination-dissolution-things in the feelings; or, thinking, ‘There is feeling,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus, monks, that a monk fares along contemplating feelings in the feelings.

Contemplating Mind in the Mind

And how, monks, does a monk fare along contemplating mind in the mind? Herein, monks, a monk knows intuitively the mind with attachment as a mind with attachment;

he knows intuitively the mind without attachment, as a mind without attachment;

he knows intuitively the mind with hatred, as a mind with hatred;

he knows intuitively the mind without hatred, as a mind without hatred;

he knows intuitively the mind with confusion, as a mind with confusion;

he knows intuitively the mind without confusion, as a mind without confusion;

he knows intuitively the mind that is contracted, as a mind that is contracted;

he knows intuitively the mind that is distracted, as a mind that is distracted;

he knows intuitively the mind that has become great, as a mind that has become great;

he knows intuitively the mind that has not become great, as a mind that has not become great;

he knows intuitively the mind with (some other mental state) superior to it, as a mind with (some other mental state) superior to it;

he knows intuitively the mind with no (other mental state) superior to it, as a mind with no (other mental state) superior to it;

he knows intuitively the mind that is composed, as a mind that is composed;

he knows intuitively the mind that is not composed, as a mind that is not composed;

he knows intuitively the mind that is freed, as a mind that is freed;

he knows intuitively the mind that is not freed, as a mind that is not freed.

Thus he fares along contemplating the mind in the mind internally, or he fares along contemplating the mind in the mind externally, or he fares along contemplating the mind in the mind internally and externally,or he fares along contemplating origination-things in the mind, or he fares along contemplating dissolution-things in the mind, or he fares along contemplating origination-dissolution-things in the mind.; or, thinking, ‘There is mind,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus, monks, that a monk fares along contemplating mind in the mind.

Contemplating Mental Objects in Mental Objects

And how, monks, does a monk fare along contemplating mental objects in mental objects? Herein, monks, a monk fares along contemplating mental objects in mental objects from the point of view of the five hindrances. And how, monks, does a monk fare along contemplating mental objects in mental objects from the point of view of the five hindrances? (1) Herein, monks, when a subjective desire for sense-pleasures is present a monk comprehends that he has a subjective desire for sense-pleasures; or when a subjective desire for sense-pleasures is not present he comprehends that he has no subjective desire for sense-pleasures. And in so far as there comes to be an uprising of desire for sense-pleasures that had not arisen before, he comprehends that; and in so far as there comes to be a getting rid of desire for sense-pleasures that has arisen, he comprehends that. And in so far as there comes to be no future uprising of desire for the sense-pleasures that has been got rid of, he comprehends that. (2) Or when ill-will is subjectively present a monk comprehends that he has ill-will subjectively present; or when ill-will is subjectively not present he comprehends that he has no subjective ill-will. And in so far as there comes to be an uprising of ill-will that had not arisen before, he comprehends that; and in so far as there comes to be a getting rid of ill-will that has arisen, he comprehends that. And in so far as there comes to be no future uprising of ill-will that has been got rid of, he comprehends that. (3) Or when sloth and torpor is subjectively present a monk comprehends that he has sloth and torpor subjectively present; or when sloth and torpor is subjectively not present he comprehends that he has no subjective sloth and torpor. And in so far as there comes to be an uprising of sloth and torpor that had not arisen before, he comprehends that; and in so far as there comes to be a getting rid of sloth and torpor that has arisen, he comprehends that. And in so far as there comes to be no future uprising of sloth and torpor that has been got rid of, he comprehends that. (4) Or when restlessness and worry is subjectively present a monk comprehends that he has restlessness and worry subjectively present; or when restlessness and worry is subjectively not present he comprehends that he has no subjective restlessness and worry. And in so far as there comes to be an uprising of restlessness and worry that had not arisen before, he comprehends that; and in so far as there comes to be a getting rid of restlessness and worry that has arisen, he comprehends that. And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of, he comprehends that. Or when restlessness and worry is subjectively present a monk comprehends that he has restlessness and worry subjectively present; or when restlessness and worry is subjectively not present he comprehends that he has no subjective restlessness and worry. And in so far as there comes to be an uprising of restlessness and worry that had not arisen before, he comprehends that; and in so far as there comes to be a getting rid of restlessness and worry that has arisen, he comprehends that. And in so far as there comes to be no future uprising of restlessness and worry that has been got rid of, he comprehends that. (5) Or when doubt is present subjectively he comprehends that he has subjective doubt; or when doubt is not present subjectively he comprehends that he has no subjective doubt. And in so far as there is an uprising of doubt that had not arisen before, he comprehends that; and in so far as there is a getting rid of doubt that has arisen, he comprehends that; and in so far as there is in the future no uprising of the doubt that has been got rid of, he comprehends that.

It is thus that he fares along contemplating mental objects in mental objects internally, or he fares along contemplating mental objects in mental objects externally, or he fares along contemplating mental objects in mental objects internally and externally; or he fares along contemplating origination-things in mental objects, or he fares along contemplating dissolution-things in mental objects, or he fares along contemplating origination-things and dissolution-things in mental objects; or, thinking, ‘There are mental objects,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus; monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the five hindrances.

And again, monks, a monk fares along contemplating mental objects in mental objects from the point of view of the five groups of grasping. And how, monks, does a monk fare along contemplating mental objects in mental objects from the point of view of the five groups of grasping? (1) Herein, monks, a monk thinks, ‘Such is material shape, such is the arising of material shape, such is the setting of material shape; (2) such is feeling, such the arising of feeling, such the setting of feeling; (3) such is perception, such the arising of perception such the setting of perception; (4) such are the tendencies, such the arising of the tendencies such the setting of the tendencies; (5) such is consciousness, such the arising of consciousness, such the setting of consciousness.’ It is thus that he fares along contemplating mental objects in mental objects internally, or he fares along contemplating mental objects in mental objects externally, or he fares along contemplating mental objects in mental objects internally and externally; or he fares along contemplating origination-things in mental objects, or he fares along contemplating dissolution-things in mental objects, or he fares along contemplating origination-things and dissolution-things in mental objects; or, thinking, ‘There are mental objects,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus; monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the five groups of grasping.

And again, monks, a monk fares along contemplating mental objects in mental objects from the point of view of the six internal-external sense-bases. And how, monks, does a monk fare along contemplating mental objects in mental objects from the point of view of the six internal-external sense-bases? (1) Herein, monks, a monk comprehends the eye and he comprehends material shapes, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of. (2) And he comprehends the ear and he comprehends sounds, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of. (3) And he comprehends the nose and he comprehends smells, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of. (4) And he comprehends the tongue and he comprehends flavours, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of. (5) And he comprehends the body and he comprehends tactile objects, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of. (6) And he comprehends the mind and he comprehends mental objects, and he comprehends the fetter that arises dependent on both, and he comprehends the uprising of the fetter not arisen before, and he comprehends the getting rid of the fetter that has arisen, and he comprehends the non-uprising in the future of the fetter that has been got rid of.

It is thus that he fares along contemplating mental objects in mental objects internally, or he fares along contemplating mental objects in mental objects externally, or he fares along contemplating mental objects in mental objects internally and externally; or he fares along contemplating origination-things in mental objects, or he fares along contemplating dissolution-things in mental objects, or he fares along contemplating origination-things and dissolution-things in mental objects; or, thinking, ‘There are mental objects,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus, monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the six internal-external sense bases.

And again, monks, a monk fares along contemplating mental objects in mental objects from the point of view of the seven links in awakening. And how, monks, does a monk fare along contemplating mental objects in mental objects from the point of view of the seven links in awakening? (1) Herein, monks, when the link in awakening that is mindfulness is present internally he comprehends that he has internally the link in awakening that is mindfulness; when the link in awakening that is mindfulness is not internally present he comprehends that he has not internally the link in awakening that is mindfulness. And in so far as there is an uprising of the link in awakening that is mindfulness that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is mindfulness, he comprehends that. (2) When the link in awakening that is investigation of mental objects is present internally he comprehends that he has internally the link in awakening that is investigation of mental objects; when the link in awakening that is investigation of mental objects is not internally present he comprehends that he has not internally the link in awakening that is investigation of mental objects. And in so far as there is an uprising of the link in awakening that is investigation of mental objects that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is investigation of mental objects, he comprehends that. (3) When the link in awakening that is energy is present internally he comprehends that he has internally the link in awakening that is energy; when the link in awakening that is energy is not internally present he comprehends that he has not internally the link in awakening that is energy. And in so far as there is an uprising of the link in awakening that is energy that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is energy, he comprehends that. (4) When the link in awakening that is rapture is present internally he comprehends that he has internally the link in awakening that is rapture; when the link in awakening that is rapture is not internally present he comprehends that he has not internally the link in awakening that is rapture. And in so far as there is an uprising of the link in awakening that is rapture that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is rapture, he comprehends that. (5) When the link in awakening that is serenity is present internally he comprehends that he has internally the link in awakening that is serenity; when the link in awakening that is serenity is not internally present he comprehends that he has not internally the link in awakening that is serenity. And in so far as there is an uprising of the link in awakening that is serenity that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is serenity, he comprehends that. (6) When the link in awakening that is concentration is present internally he comprehends that he has internally the link in awakening that is concentration; when the link in awakening that is concentration is not internally present he comprehends that he has not internally the link in awakening that is concentration. And in so far as there is an uprising of the link in awakening that is concentration that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is concentration, he comprehends that. When the link in awakening that is concentration is present internally he comprehends that he has internally the link in awakening that is concentration; when the link in awakening that is concentration is not internally present he comprehends that he has not internally the link in awakening that is concentration. And in so far as there is an uprising of the link in awakening that is concentration that had not uprisen before, he comprehends that; and in so far as there is completion by the mental development of the uprisen link in awakening that is concentration, he comprehends that. (7) When the link in awakening that is equanimity is present internally he comprehends that he has the link in awakening that is equanimity; when the link in awakening that is equanimity is not present internally, he comprehends that he has not the link in awakening that is equanimity. And in so far as there is an uprising of the link in awakening that is equanimity that had not uprisen before, he comprehends that; and in so far as there is completion by mental development of the uprisen link in awakening that is equanimity, he comprehends that.

It is thus that he fares along contemplating mental objects in mental objects internally, or he fares along contemplating mental objects in mental objects externally, or he fares along contemplating mental objects in mental objects internally and externally; or he fares along contemplating origination-things in mental objects, or he fares along contemplating dissolution-things in mental objects, or he fares along contemplating origination-things and dissolution-things in mental objects; or, thinking, ‘There are mental objects,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus, monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the seven links in awakening.

And again, monks, a monk fares along contemplating mental objects in mental objects from the point of view of the four Ariyan truths. And how, monks, does a monk fare along contemplating mental objects in mental objects from the point of view of the four Ariyan truths? Herein, monks, a monk comprehends as it really is, ‘This is anguish’; he comprehends as it really is, ‘This is the arising of anguish’; he comprehends as it really is, ‘This is the stopping of anguish’; he comprehends as it really is, ‘This is the course leading to the stopping of anguish.’

It is thus that he fares along contemplating mental objects in mental objects internally, or he fares along contemplating mental objects in mental objects externally, or he fares along contemplating mental objects in mental objects internally and externally; or he fares along contemplating origination-things in mental objects, or he fares along contemplating dissolution-things in mental objects, or he fares along contemplating origination-things and dissolution-things in mental objects; or, thinking, ‘There are mental objects,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world. It is thus, monks, that a monk fares along contemplating mental objects in mental objects from the point of view of the four Ariyan truths.

Whoever, monks, should thus develop these four applications of mindfulness for seven years, one of two fruits is to be expected for him: either profound knowledge here-now, or, if there is any residuum remaining, the state of non-returning. Monks, let be the seven years. Whoever, monks, should thus develop these four applications of mindfulness for six years, five years, four years, three years, two years, for one year, one of two fruits is to be expected for him: either profound knowledge here-now, or, if there is any residuum remaining, the state of non-returning. Monks, let be the one year. Whoever, monks, should thus develop these four applications of mindfulness for seven months, one of two fruits is to be expected for him: either profound knowledge here now, or, if there is any residuum remaining, the state of non-returning. Monks, let be the seven months. Whoever, monks, should thus develop these four applications of mindfulness for six months, five months, four months, three months, two months, for one month, for half a month… Monks, let be the half month. Whoever, monks, should thus develop these four applications of mindfulness for seven days, one of two fruits is to be expected for him: either profound knowledge here-now, or, if there is any residuum remaining, the state of non-returning.

What has been spoken in this way has been spoken in reference to this: ‘There is this one way, monks, for the purification of beings, for the overcoming of sorrows and griefs, for the going down of sufferings and miseries, for winning the right path, for realising Nibbāna, that is to say, the four applications of mindfulness.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Applications of Mindfulness: The Tenth

Division of the Synopsis of Fundamentals: The First

Thus have I heard. On one occasion the Blessed One was living among the Kuru people at a Kuru village named Kammāsadhamma. There the Blessed One addressed the monks: “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, this is the one-way path for the purification of beings, for the complete transcendence of sorrow and lamentation, for the disappearance of pain and depression, for the attainment of the way, for the realization¹ of Nibbāna – that is, the four establishments of mindfulness.

“What four? Monks, a monk abides observing the body as the body² – dedicated, completely aware, and mindful, without covetousness or depression about the world. One abides observing feelings as feelings… the mind as the mind… phenomena³ as phenomena – dedicated, completely aware, and mindful, without covetousness or depression about the world.

Mindfulness of the Body

“Monks, how does a monk abide observing the body as the body?

Mindfulness of Breathing

“Monks, a monk who has gone to the forest, to the base of a tree, or to an empty building sits down, crosses his legs, sets his body upright, and establishes mindfulness as foremost⁴. One breathes in mindfully, one breathes out mindfully.

“Breathing in a long breath, one understands, ‘I am breathing in a long breath.’

“Breathing out a long breath, one understands, ‘I am breathing out a long breath.’

“Breathing in a short breath, one understands, ‘I am breathing in a short breath.’

“Breathing out a short breath, one understands, ‘I am breathing out a short breath.’

“One trains in this way: ‘I will breathe in experiencing the whole body.’

“One trains in this way: ‘I will breathe out experiencing the whole body.’

“One trains in this way: ‘I will breathe in calming the body⁵.’

“One trains in this way: ‘I will breathe out calming the body.’

“Monks, just as a skilled turner or apprentice turner who is making a long turn understands ‘I am making a long turn,’ or when making a short turn understands ‘I am making a short turn,’ in the same way, when a monk is breathing in a long breath, he understands ‘I am breathing in a long breath,’ or when breathing out a long breath, he understands ‘I am breathing out a long breath.’ When breathing in a short breath, he understands ‘I am breathing in a short breath,’ or when breathing out a short breath, he understands ‘I am breathing out a short breath.’ He trains in this way: ‘I will breathe in experiencing the whole body.’ He trains in this way: ‘I will breathe out experiencing the whole body.’ He trains in this way: ‘I will breathe in calming the body.’ He trains in this way: ‘I will breathe out calming the body.’

“In this way, one abides observing the body as the body internally, or one abides observing the body as the body externally, or one abides observing the body as the body both internally and externally. Or one abides observing the nature of manifestation in relation to the body, or one abides observing the nature of cessation in relation to the body, or one abides observing the nature of both manifestation and cessation in relation to the body. Or mindfulness that ‘There is the body’ is established to the extent necessary for knowledge and awareness. And one abides independent, and one does not cling to anything in the world. Monks, in this way a monk abides observing the body as the body.

Mindfulness of the Four Postures

“Monks, when moving, a monk understands ‘I am moving.’

“When standing, one understands ‘I am standing.’

“When sitting, one understands ‘I am sitting.’

“When reclining, one understands ‘I am reclining.’

“Or in whatever way the body is positioned, one understands it as it is.

“In this way, one abides… observing the body as the body.

Complete Awareness

“Monks, a monk is completely aware while moving forward or backward. One is completely aware while looking around or examining. One is completely aware while contracting or extending one‘s limbs. One is completely aware while wearing one‘s robes and carrying one‘s bowl. One is completely aware while eating, drinking, chewing, and swallowing. One is completely aware while defecating and urinating. One is completely aware while moving, standing, sitting, reclining, awake, speaking, and silent.

“In this way, one abides… observing the body as the body.

Mindfulness of Body Components

“Monks, a monk considers this body, up from the soles of the feet and down from the top of the head, as a skin-bag filled with a variety of unclean things: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, muscles, tendons, bones, bone-marrow, kidneys, heart, liver, membranes, spleen, lungs, stomach, intestines, chyme⁶, excrement, bile, phlegm, pus, blood, sweat, fat, tears, oil, and saliva.’

“Monks, it is just like a bag with an opening on both ends that is full of various kinds of grain, such as white rice, brown rice, beans, lentils, sesame seeds, and red rice. After pouring them out, a person with eyesight could identify them: ‘This is white rice, this is brown rice, these are beans, these are lentils, these are sesame seeds, this is red rice.’ Monks, in the same way, a monk considers this body… ‘In this body there are head-hairs… and saliva.’

“In this way, one abides… observing the body as the body.

Mindfulness of Elements

“Monks, a monk considers this body, however it is positioned or directed, as composed of elements: ‘In this body there is the earth-element, the water-element, the heat-element, the wind-element.’⁷

“Monks, just as a skilled butcher or apprentice butcher, after killing a cow and slicing it into pieces, might sit at a crossroads, in the same way, monks, a monk considers this body, however it is positioned or directed, as composed of elements: ‘In this body there is the earth-element, the water-element, the heat-element, the wind-element.’

“In this way, one abides… observing the body as the body.

Contemplation of Bodily Decomposition

“Monks, just as if a monk were to see a corpse discarded in a cemetery – one, two, or three days old – that was bloated, discolored, and festering, he would compare it to this body: ‘This body is also of that nature, it is becoming like that, it is not exempt from that.’ In this way, one abides… observing the body as the body.

“Monks, just as if a monk were to see a corpse discarded in a cemetery that was being eaten by crows, hawks, vultures, dogs, jackals, and worms, he would compare it to this body: ‘This body is also of that nature, it is becoming like that, it is not exempt from that.’ In this way, one abides… observing the body as the body.

“Monks, just as if a monk were to see a corpse discarded in a cemetery, a skeleton with flesh and blood, bound together by sinews… a fleshless, bloody skeleton bound together by sinews… a fleshless, bloodless skeleton bound together by sinews… disconnected bones scattered in every direction – a hand-bone in one direction, a foot-bone in another direction, an ankle-bone in another direction, a calf-bone in another direction, a thigh-bone in another direction, a hip-bone in another direction, a rib-bone in another direction, a spine-bone in another direction, a breast-bone in another direction, a neck-bone in another direction, a jaw-bone in another direction, a tooth in another direction, a skull in another direction… bones as white as conch-shells… a pile of bones more than a year old… bones crumbling to dust, he would compare it to this body: ‘This body is also of that nature, it is becoming like that, it is not exempt from that.’

“In this way, one abides… observing the body as the body.

Mindfulness of Feelings

“Monks, how does a monk abide observing feelings as feelings?

“Monks, when a monk is feeling a pleasant feeling, he understands ‘I am feeling a pleasant feeling.’

“When feeling an unpleasant feeling, he understands ‘I am feeling an unpleasant feeling.’

“When feeling a neutral feeling, he understands ‘I am feeling a neutral feeling.’

“When feeling a physical⁸ pleasant feeling…

“When feeling a non-physical⁹ pleasant feeling…

“When feeling a physical painful feeling…

“When feeling a non-physical painful feeling…

“When feeling a physical neutral feeling…

“When feeling a non-physical neutral feeling, he understands ‘I am feeling a non-physical neutral feeling.’

“In this way, one abides observing feelings as feelings internally, or one abides observing feelings as feelings externally, or one abides observing feelings as feelings both internally and externally. Or one abides observing the nature of manifestation in relation to feelings, or one abides observing the nature of cessation in relation to feelings, or one abides observing the nature of both manifestation and cessation in relation to feelings. Or mindfulness that ‘There are feelings’ is established to the extent necessary for knowledge and awareness. And one abides independent, and one does not cling to anything in the world. Monks, in this way a monk abides observing feelings as feelings.

Mindfulness of the Mind

“Monks, how does a monk abide observing the mind as the mind?

“Monks, a monk understands a lustful mind as a lustful mind.

“He understands a lust-free mind as a lust-free mind.

“He understands a hate-filled mind as a hate-filled mind.

“He understands a hate-free mind as a hate-free mind.

“He understands a delusional mind as a delusional mind.

“He understands a delusion-free mind as a delusion-free mind.

“He understands a focused mind as a focused mind.

“He understands a scattered mind as a scattered mind.

“He understands an expanded mind as an expanded mind.

“He understands an unexpanded mind as an unexpanded mind.

“He understands a surpassable mind as a surpassable mind.

“He understands an unsurpassable mind as an unsurpassable mind.

“He understands a concentrated mind as a concentrated mind.

“He understands an unconcentrated mind as an unconcentrated mind.

“He understands a liberated mind as a liberated mind.

“He understands an unliberated mind as an unliberated mind.

“In this way, one abides observing the mind as the mind internally, or one abides observing the mind as the mind externally, or one abides observing the mind as the mind both internally and externally. Or one abides observing the nature of manifestation in relation to the mind, or one abides observing the nature of cessation in relation to the mind, or one abides observing the nature of both manifestation and cessation in relation to the mind. Or mindfulness that ‘There is the mind’ is established to the extent necessary for knowledge and awareness. And one abides independent, and one does not cling to anything in the world. Monks, in this way a monk abides observing the mind as the mind.

Mindfulness of Phenomena

“Monks, how does a monk abide observing phenomena as phenomena?

Mindfulness of the Five Obstacles

“Monks, a monk abides observing phenomena as phenomena in relation to the five obstacles. Monks, how does a monk abide observing phenomena as phenomena in relation to the five obstacles?

“Monks, if there is sensual desire in a monk, he understands ‘There is sensual desire in me,’ or if there is no sensual desire in him, he understands ‘There is no sensual desire in me.’ He understands the arising of unarisen sensual desire, the abandoning of arisen sensual desire, and the future non-arising of abandoned sensual desire.

“If there is aversion in him…

“If there is dullness and sleepiness in him…

“If there is restlessness and anxiety in him…

“If there is doubt in him, he understands ‘There is doubt in me,’ or if there is no doubt in him, he understands ‘There is no doubt in me.’ He understands the arising of unarisen doubt, the abandoning of arisen doubt, and the future non-arising of abandoned doubt.

“In this way, one abides observing phenomena as phenomena internally, or one abides observing phenomena as phenomena externally, or one abides observing phenomena as phenomena both internally and externally. Or one abides observing the nature of manifestation in relation to phenomena, or one abides observing the nature of cessation in relation to phenomena, or one abides observing the nature of both manifestation and cessation in relation to phenomena. Or mindfulness that ‘There are phenomena’ is established to the extent necessary for knowledge and awareness. And one abides independent, and one does not cling to anything in the world. Monks, in this way a monk abides observing phenomena as phenomena in relation to the five obstacles.

Mindfulness of the Five Components

“Monks, a monk abides observing phenomena as phenomena in relation to the five components¹⁰ when affected by attachment¹¹. Monks, how does a monk abide observing phenomena as phenomena in relation to the five components when affected by attachment?

“Monks, a monk knows the body, the manifestation of the body, and the disappearance of the body; he knows feelings, the manifestation of feelings, and the disappearance of feelings; he knows recognition, the manifestation of recognition, and the disappearance of recognition; he knows mental constructs¹², the manifestation of mental constructs, and the disappearance of mental constructs; he knows consciousness, the manifestation of consciousness, and the disappearance of consciousness.

“In this way, one abides… observing phenomena as phenomena in relation to the five components when affected by attachment.

Mindfulness of the Six Sense-Domains

“Monks, a monk abides observing phenomena as phenomena in relation to the six internal and external sense-domains¹³. Monks, how does a monk abide observing phenomena as phenomena in relation to the six internal and external sense-domains?

“Monks, a monk understands the eye, sights, and the fetter that arises dependent on both; he understands the arising of an unarisen fetter, the abandoning of an arisen fetter, and the future non-arising of an abandoned fetter.

“He understands the ear, sounds… the nose, odors… the tongue, flavors… the body, tangibles… the mind, mind-objects, and the fetter that arises dependent on both; he understands the arising of an unarisen fetter, the abandoning of an arisen fetter, and the future non-arising of an abandoned fetter.

“In this way, one abides… observing phenomena as phenomena in relation to the six internal and external sense-domains.

Mindfulness of the Enlightenment Factors

“Monks, a monk abides observing phenomena as phenomena in relation to the seven enlightenment factors. Monks, how does a monk abide observing phenomena as phenomena in relation to the seven enlightenment factors?

“Monks, if there is the mindfulness enlightenment factor in a monk, he understands ‘There is the mindfulness enlightenment factor in me,’ or if there is no mindfulness enlightenment factor in him, he understands ‘There is no mindfulness enlightenment factor in me.’ He understands the arising of the unarisen mindfulness enlightenment factor, and the perfection of the mindfulness enlightenment factor through development¹⁴.

“If there is the investigation enlightenment factor… the energy enlightenment factor… the rapture enlightenment factor… the tranquility enlightenment factor… the concentration enlightenment factor… the equanimity enlightenment factor in a monk, he understands ‘There is the equanimity enlightenment factor in me,’ or if there is no equanimity enlightenment factor in him, he understands ‘There is no equanimity enlightenment factor in me.’ He understands the arising of the unarisen equanimity enlightenment factor, and the perfection of the equanimity enlightenment factor through development.

“In this way, one abides… observing phenomena as phenomena in relation to the seven enlightenment factors.

Mindfulness of the Four Noble Truths

“Monks, a monk abides observing phenomena as phenomena in relation to the four noble truths. Monks, how does a monk abide observing phenomena as phenomena in relation to the four noble truths?

“Monks, a monk understands suffering¹⁵ as it is; he understands the cause of suffering as it is; he understands the cessation of suffering as it is; he understands the practice which leads to the cessation of suffering as it is.

Suffering

“Monks, what is the noble truth of suffering? Birth is suffering, decrepitude is suffering, dieing is suffering; sorrow, grief, pain, depression, and anguish are suffering; involvement with what one dislikes is suffering; separation from what one likes is suffering; not getting what one wants is suffering; briefly, the five components of existence when affected by attachment are suffering.

“Monks, what is birth? The birth, nascence, entry, production of beings in a category of being¹⁶; the manifestation of the components; the acquisition of the sense-domains – monks, this is called ‘birth.’

“Monks, what is decrepitude? The decrepitude, agedness, fragility, greyness, wrinkledness of beings in a category of being; the diminution of vitality; the decay of faculties – monks, this is called ‘decrepitude.’

“Monks, what is dieing? The departure, falling away, breaking, disappearance, death, dieing of those beings from that category of being; separation from the components of existence; leaving behind the corpse; interruption of vitality – monks, this is called ‘dieing.’

“Monks, what is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, thorough inner sorrow of one who has been touched by some kind of disaster or unpleasant phenomenon – monks, this is called ‘sorrow.’

“Monks, what is grief? The lament, grief, lamenting, grieving, lamentation, state of grief of one who has been touched by some kind of disaster or unpleasant phenomenon – monks, this is called ‘grief.’

“Monks, what is pain? An unpleasant feeling such as physical pain, physical discomfort, or pain produced by a physical experience – monks, this is called ‘pain.’

“Monks, what is depression? An unpleasant feeling such as mental pain, mental discomfort, pain produced by a mental experience – monks, this is called ‘depression.’

“Monks, what is anguish? The torment, anguish, tormented state, state of anguish of one who has been touched by some kind of disaster or unpleasant phenomenon – monks, this is called ‘anguish.’

“Monks, what does ‘involvement with what one dislikes is suffering’ mean? There are sights, sounds, flavors, odors, tangibles, and mind-objects that are unwanted, undesired, unpleasant; or there are those who wish for one‘s detriment, harm, discomfort, danger. One meets with, comes together with, joins with, or mixes with them. Monks, this is called ‘involvement with what one dislikes is suffering.’

“Monks, what does ‘separation from what one likes is suffering’ mean? There are sights, sounds, flavors, odors, tangibles, and mind-objects that are wanted, desired, pleasant; or there are those who wish for one‘s benefit, welfare, comfort, safety – mother, father, brother, sister, friends, companions, or relatives. One does not meet with, come together with, join with, or mix with them. Monks, this is called ‘separation from what one likes is suffering.’

“Monks, what does ‘not getting what one wants is suffering’ mean?

“Monks, a wish like this manifests in beings who are subject to birth: ‘May we not be subject to birth! May birth not come to us!’ However, they are not able to attain that wish – this is called ‘not getting what one wants is suffering.’

“Monks, a wish like this manifests in beings who are subject to decrepitude… dieing… sorrow, grief, pain, depression, and anguish: ‘May we not be subject to sorrow, grief, pain, depression, and anguish! May sorrow, grief, pain, depression, and anguish not come to us!’ However, they are not able to attain that wish – this is called ‘not getting what one wants is suffering.’

“Monks, what does ‘the five components of existence when affected by attachment are suffering’ mean? It means the body when affected by attachment, feelings when affected by attachment, recognition when affected by attachment, mental constructs when affected by attachment, and consciousness when affected by attachment. Monks, this is called ‘the five components of existence when affected by attachment are suffering.’

“Monks, this is called ‘the noble truth of suffering.’

The Cause of Suffering

“Monks, what is the noble truth of the cause of suffering? The craving which is connected with continued existence, accompanied by delight and lust¹⁷, and seeks delight in various ways – that is, craving for sensuality, craving for existence, and craving for non-existence¹⁸.

“Monks, when craving is manifesting, where does it manifest? When it is becoming ingrained¹⁹, where does it become ingrained? Anything in the world that has a likable form, a pleasant form – this is where craving manifests when it is manifesting, this is where it becomes ingrained when it is becoming ingrained.

“What in the world has a likable form, a pleasant form?

“In the world, the eye has a likable form, a pleasant form – this is where craving manifests when it is manifesting, this is where it becomes ingrained when it is becoming ingrained. In the world, the ear… nose… tongue… body… mind has a likable form, a pleasant form – this is where craving manifests when it is manifesting, this is where it becomes ingrained when it is becoming ingrained.

“Sights… sounds… odors… flavors… tangibles… mind-objects…

“Eye-consciousness… ear-consciousness… nose-consciousness… tongue-consciousness… body-consciousness… mind-consciousness…

“Eye-contact… ear-contact… nose-contact… tongue-contact… body-contact… mind-contact…

“Feelings produced by eye-contact… ear-contact… nose-contact… tongue-contact… body-contact… mind-contact…

“Recognition of sights… sounds… odors… flavors… tangibles… mind-objects…

“Volition related to sights… sounds… odors… flavors… tangibles… mind-objects…

“Craving for sights… sounds… odors… flavors… tangibles… mind-objects…

“Thoughts of sights… sounds… odors… flavors… tangibles… mind-objects…

“Evaluation about sights… sounds… odors… flavors… tangibles… mind-objects has a likable form, a pleasant form – this is where craving manifests when it is manifesting, this is where it becomes ingrained when it is becoming ingrained.

“Monks, this is called ‘the noble truth of the cause of suffering.’

The Cessation of Suffering

“Monks, what is the noble truth of the cessation of suffering? The complete fading, cessation, discarding, relinquishing, release, and non-abiding of that craving.

“Monks, when craving is being abandoned, where is it abandoned? When it is ceasing, where does it cease? Anything in the world that has a likable form, a pleasant form – this is where craving is abandoned when it is being abandoned, this is where it ceases when it is ceasing.

“What in the world has a likable form, a pleasant form?

“The eye… ear… nose… tongue… body… mind… sights… sounds… odors… flavors… tangibles… mind-objects… eye-consciousness… ear-consciousness… nose-consciousness… tongue-consciousness… body-consciousness… mind-consciousness… eye-contact… ear-contact… nose-contact… tongue-contact… body-contact… mind-contact… feelings produced by eye-contact… ear-contact… nose-contact… tongue-contact… body-contact… mind-contact… recognition of sights… sounds… odors… flavors… tangibles… mind-objects… volition related to sights… sounds… odors… flavors… tangibles… mind-objects… craving for sights… sounds… odors… flavors… tangibles… mind-objects… thoughts of sights… sounds… odors… flavors… tangibles… mind-objects… evaluation about sights… sounds… odors… flavors… tangibles… mind-objects has a likable form, a pleasant form – this is where craving is abandoned when it is being abandoned, this is where it ceases when it is ceasing.

“Monks, this is called ‘the noble truth of the cessation of suffering.’

The Practice Which Leads to the Cessation of Suffering

“Monks, what is the practice which leads to the cessation of suffering? It is the noble eightfold path – that is, right perspective²⁰, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, what is right perspective? Monks, it is knowing about suffering, knowing about the cause of suffering, knowing about the cessation of suffering, and knowing about the practice which leads to the cessation of suffering. Monks, this is called ‘right perspective.’

“Monks, what is right attitude? The attitude of renunciation, the attitude of non-harming, and the attitude of non-cruelty. Monks, this is called ‘right attitude.’

“Monks, what is right speech? Refraining from false speech, refraining from malicious speech, refraining from harsh speech, and refraining from useless speech. Monks, this is called ‘right speech.’

“Monks, what is right action? Refraining from killing, refraining from stealing, and refraining from sexual misconduct²¹. Monks, this is called ‘right action.’

“Monks, what is right livelihood? Monks, after abandoning wrong livelihood, a noble disciple makes a living by means of right livelihood.²² Monks, this is called ‘right livelihood.’

“Monks, what is right effort? Monks, here a monk produces interest, applies effort, arouses energy, applies the mind, and strives to prevent the manifesting of unarisen phenomena that are harmful and unwholesome. He produces interest, applies effort, arouses energy, applies the mind, and strives to abandon arisen phenomena that are harmful and unwholesome. He produces interest, applies effort, arouses energy, applies the mind, and strives to manifest unarisen wholesome phenomena… He produces interest, applies effort, arouses energy, applies the mind, and strives to stabilize, maintain, increase, expand, and fulfill arisen wholesome phenomena through development. Monks, this is called ‘right effort.’

“Monks, what is right mindfulness? Monks, a monk abides observing the body as the body… feelings as feelings… the mind as the mind… phenomena as phenomena – dedicated, completely aware, and mindful, without covetousness or depression about the world. Monks, this is called ‘right mindfulness.’

“Monks, what is right concentration?

“Monks, secluded from sensuality, secluded from unwholesome phenomena, a monk attains and remains in the first Jhāna, which has thought, evaluation, and the rapture and happiness produced by seclusion.

“With the abatement of thought and evaluation, one attains and remains in the second Jhāna, which has internal serenity, mental focus, no thought, no evaluation, and has the rapture and happiness produced by concentration.

“With the fading of rapture, one attains and remains in the third Jhāna, and is equanimous, mindful, and completely aware, experiencing happiness through the body – what the noble ones call ‘one who is equanimous, mindful, and happy.’

“With the abandoning of pleasure and pain, and with the prior disappearance of elation and depression, one attains and remains in the fourth Jhāna, which is neither painful nor pleasant and has purity of mindfulness and equanimity.

“Monks, this is called ‘right concentration.’

“Monks, this is called ‘the practice which leads to the cessation of suffering.’

“In this way, one abides… observing phenomena as phenomena in relation to the four noble truths.

Conclusion

“Monks, whoever develops these four establishments of mindfulness in this way for seven years can expect to attain one of two results: final knowledge in this life²³; or, if there is some remainder²⁴, non-return.

“Monks, let alone seven years – whoever develops four establishments of mindfulness in this way for six years… five years… four years… three years… two years… one year… seven months… six months… five months… four months… three months… two months… one month… a fortnight… seven days can expect to attain one of two results: final knowledge in this life; or, if there is some remainder, non-return.

“‘Monks, this is the one-way path for the purification of beings, for the complete transcendence of sorrow and lamentation, for the disappearance of pain and depression, for the attainment of the way, for the realization of Nibbāna – that is, the four establishments of mindfulness.’ This is what was said, and this is what it refers to.”

This is what the Blessed One said. Satisfied, the monks delighted in the Blessed One‘s speech.