Digha Nikaya

DN 22 Mahāsatipaṭṭhāna Sutta (The Great Discourse on the Four Establishments of Mindfulness) DN 22

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The Long Discourses: Sutta 22 - Mahāsatipaṭṭhāna Sutta "Great D. on Establishments of Mindfulness." (Duration: 2:22:35)

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[page 1]
DN 22
Mahāsatipaṭṭhāna Sutta
“The Great Discourse on the Four Establishments of Mindfulness”

Translated by Bhikkhu Candana

This is what I personally heard,

At one time, the Blessed One was staying in the Kuru country, in a town by the name
of Kammāsadhamma. There, the Blessed One addressed the Bhikkhus by saying:

“Bhikkhus!”

“Yes, Bhante,” the Bhikkhus replied.

The Blessed One said this:

"This is the One and Only Path that leads to the purification of beings; to overcome sadness and
lamentation, to leave behind pain and mental anguish, and thus, to end the cycles of suffering by
the realization of Nibbāna, all through the means of these Four Establishments of Mindfulness.
What are these four?

1. “Here, Bhikkhus, a Bhikkhu is fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, striving ardently as he shuns any thoughts of desire or
resentment towards the world.

2. Similarly, he is fully attentive, carefully staying with whatever feeling that is occurring;
mindful of it in all its transitions, striving ardently as he shuns any thoughts of desire or
resentment towards the world.

3. Similarly, he is fully attentive, carefully staying with whatever state that is occurring in
the Citta (Heart); mindful of it in all its transitions and states, striving ardently as he
shuns any thoughts of desire or resentment towards the world.

4. Similarly, he is fully attentive, carefully staying with whatever phenomena, along with
their relationships, that he detects are occurring; mindful of them in all their transitions,
striving ardently as he shuns any thoughts of desire or resentment towards the world.

(Observation of the Body)

1.1 Meditation on the In and Out Breathing

"And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with the body, mindful of it
in all its transitions and states?

[page 2]
“Here, Bhikkhus, the Bhikkhu, by going to the forest, or sitting at the root of a tree, or in an
empty kuti, folds his legs together, keeping his body straight, and brings his awareness inwards
and rests it upon the breath flowing in and out. Thus, he mindfully breathes in and mindfully
breathes out.

“While breathing in long, he knows “I breathe in long.” Breathing out long, he knows, “I breathe
out long.”
Breathing in short, he knows, “I breathe in short.” Breathing out short, he knows, “I breathe out
short.”
By training himself with the breath further, he pays attention to the whole breath, from beginning
to end, as he experiences it flowing inward. Training further, he pays attention to the whole
breath, from beginning to end, as he experiences it flowing outward.
Further, while breathing in, he settles down the breath’s movement within the physical body.
While breathing out too, he settles down the breath’s movement within the physical body.

“Just as a master clay potter or his apprentice, while spinning his pottery wheel slower by
making long turns, knows full well that his spinning is long and slow, and similarly, while
spinning his pottery wheel fast, by making short turns, he knows full well that his spinning is
short and fast.

“In the same manner, while breathing in long, the Bhikkhu knows:
“I breathe in long.” Breathing out long, he knows, “I breathe out long.” Breathing in short, he
knows, “I breathe in short.” Breathing out short, he knows, “I breathe out short.” By training
himself with the breath further, he pays attention to the whole breath, from beginning to end, as
he experiences it flowing inward. Training further, he pays attention to the whole breath, from
beginning to end, as he experiences it flowing outward. Further, while breathing in, he settles
down the breath’s movement within the physical body. While breathing out too, he settles down
the breath’s movement within the physical body.

“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, whether they are taking place internally, externally, or both
internally and externally.
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the point of origin of its transitions and states and how they arise, while they are being felt
through and with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they end, while they are being felt
through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

[page 3]
“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with the body, mindful of it.
“This is how the Bhikkhu meditates, while being fully attentive, carefully staying with the body,
mindful of it in all its transitions and states.

1.2. Meditation on the Bodily Postures

"Further, Bhikkhus, while walking, the Bhikkhu knows that he is walking. While standing, he
knows that he is standing. While sitting, he knows that he is sitting. While lying down, he knows
that he is lying down. Also, with every interval and junction point as he transitions in between
each of these postures, and however his body is positioned, the Bhikkhu knows their true state.

“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, whether they are taking place internally, externally, or both
internally and externally.
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the start of its transitions and states and how they arise, while they are being felt through and
with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they come to a full stop, while
they are being felt through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with the body, mindful of it.
This also, is how the Bhikkhu meditates, while being fully attentive, carefully staying with the
body, mindful of it in all its transitions, intervals, and states.

1.3. Meditation on Behaving with Clear Comprehension & Thorough Understanding

“Further, Bhikkhus, while going somewhere and while returning, the Bhikkhu behaves with clear
comprehension and thorough understanding. While looking forward, around him, or in any
direction, the Bhikkhu behaves with clear comprehension and thorough understanding. While
bending and stretching his body, the Bhikkhu behaves with clear comprehension and thorough
understanding. While putting on and wearing his robes, his outer robe, and his alms bowl, the
Bhikkhu behaves with clear comprehension and thorough understanding. While eating and
drinking, chewing and tasting his food, the Bhikkhu behaves with clear comprehension and
thorough understanding. While urinating and defecating, the Bhikkhu behaves with clear
comprehension and thorough understanding. While walking, standing, sitting, sleeping, waking
up, talking, and keeping silent, the Bhikkhu behaves with clear comprehension and thorough
understanding.

[page 4]
“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, whether they are taking place internally, externally, or both
internally and externally.
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the start of its transitions and states and how they arise, while they are being felt through and
with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they come to a full stop, while
they are being felt through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

1.4. Attention on Repulsiveness

“Further, Bhikkhus, the Bhikkhu carefully reviews and examines his physical body, seeing it
wrapped up in this bag of skin, full of impurities within, while scanning it from the bottom of his
feet moving upwards and then, from the tips of his head-hairs scanning downwards, as he
ponders: ‘In this body, there are to be found head-hairs, body-hairs, nails, teeth, and skin; also,
flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large
intestines, small intestines, the stomach (with undigested food inside), feces, bile, phlegm, pus,
blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, and urine.’

“Just as if, Bhikkhus, there was a sack with openings on both ends, full of various kinds of grain,
such as: wheat, rice, mung beans, chickpeas, sesame seeds, and husked rice, then a man with
good eyesight, taking that sack and opening it from both ends, is able to carefully look at its
contents, distinguishing each as: “This is wheat. This is rice. These are mung beans. These are
chickpeas. These are sesame seeds. And this is husked rice.”

“In the same way, Bhikkhus, the Bhikkhu carefully reviews and examines his physical body,
seeing it wrapped up in this bag of skin, full of impurities within, while scanning it from the
bottom of his feet moving upwards and then, from the tips of his head-hairs scanning
downwards, as he ponders: ‘In this body, there are to be found head-hairs, body-hairs, nails,
teeth, and skin; also, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen,
lungs, large intestines, small intestines, the stomach (with undigested food inside), feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, and urine.’

[page 5]
“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, whether they are taking place internally, externally, or both
internally and externally.
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the point of origin of its transitions and states and how they arise, while they are being felt
through and with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they end, while they are being felt
through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact, a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

1.5. Attention on The Elements

“Further, Bhikkhus, the Bhikkhu closely observes this physical body, in whatever shape or
position it may be, as the manifestation of the elements, while reflecting to himself: ‘In this body,
I see the properties of the Earth element, the properties of the Water element, the properties of
the Fire element, and the properties of the Air element.’

“Just as if, Bhikkhus, a master butcher or his apprentice, having slaughtered a cow, would sit at a
crossroads cutting it up into pieces, the Bhikkhu, also closely reviews this very body, in whatever
shape or position it may be, as the manifestation of the elements, while reflecting to himself: ‘In
this body, I see the properties of the Earth element, the properties of the Water element, the
properties of the Fire element, and the properties of the Air element.’

[page 6]
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

1.6. Meditation on the Nine Charnel Grounds

A. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse tossed aside in a charnel
ground, seeing it as one day old, or two or three days old, or bloated, or turned black and blue, or
festering with worms; he looks upon his own body and compares it to those in the charnel
ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

B. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse tossed aside in the charnel
ground that is being devoured by hungry crows, hawks, vultures, dogs, and foxes, all fighting to
get a piece of it, or being feasted upon by various living beings; he looks upon his own body and
compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

[page 7]
“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of
it in all its transitions and states, whether they are taking place internally, externally, or both
internally and externally.
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the point of origin of its transitions and states and how they arise, while they are being felt
through and with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they end, while they are being felt
through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

C. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse tossed aside in the charnel
ground, seeing a skeleton with its flesh still attached, smeared with blood and held together by
ligaments and veins; he looks upon his own body and compares it to those in the charnel ground,
while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

[page 8]
D. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has turned into a skeleton
removed from its flesh, smeared with blood and held together by ligaments and veins; he looks
upon his own body and compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

E. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has turned into a skeleton
without any flesh or blood left, that is still held together by ligaments and veins; he looks upon
his own body and compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

[page 9]
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

F. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has turned into a skeleton
with its bones pulled apart and scattered, tossed here and there, as he sees the bones of the hand
in one place, or the feet in another place, or the knee in yet another place, or a thighbone here, a
hipbone there; here, a piece of the spine, and there, a skull; he looks upon his own body and
compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

G. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has been tossed aside in
the charnel ground, as he sees its bones turned white, the color of shells; he looks upon his own
body and compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

[page 10]
Further, he is fully attentive to the beginning point of how the body is experienced: mindful of
the point of origin of its transitions and states and how they arise, while they are being felt
through and with the body.
Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of
the point of passing away of its transitions and states and how they end, while they are being felt
through and with the body.
Also, he is fully attentive to both, the beginning and vanishing points of how the body is
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end, while they are being felt through and with the body.
Further, he lives realizing that here, there is in fact a body, but without being fixated on it, yet
remaining relaxed by clearly knowing it and perceptively present to it.

H. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has been tossed aside in
the charnel ground, as he sees its decaying bones that have been decaying for over a year under
the sun; he looks upon his own body and compares it to those in the charnel ground, while
pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

[page 11]
I. “Further, Bhikkhus, much like when the Bhikkhu sees a corpse that has been tossed aside in
the charnel ground, and he sees its bones already decomposed into fine powder; he looks upon
his own body and compares it to those in the charnel ground, while pondering to himself:
‘This body also, will suffer the same end, because it is of the same nature; hence, it will only end
up like that, and therefore, never be the exception.’

(Observation of Feelings)

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever feeling that is
occurring; mindful of it in all its transitions?

“Here, Bhikkhus, the Bhikkhu closely observes while experiencing a happy feeling, as he knows:
‘This feeling I’m experiencing is a happy one.’ Or, while experiencing a painful feeling, he
knows: ‘This feeling I’m having is a painful one.’ Or, while experiencing a neutral feeling, he
knows: ‘This feeling I’m having is neither a happy nor a painful one, for it is neutral.’

“Similarly, the Bhikkhu closely observes while experiencing a happy feeling through contact
with his body, as he knows: ‘This feeling I’m experiencing through contact with my body, is a
happy one.’ Or, while experiencing a painful feeling through contact with his body, he knows:
‘This feeling I’m experiencing through contact with my body, is a painful one.’ Or, while
experiencing a neutral feeling through contact with his body, he knows: ‘This feeling I’m
experiencing through contact with my body, is neither a happy nor a painful one, for it is
neutral.’

“Similarly, the Bhikkhu closely observes while experiencing a happy feeling that is beyond the
body, as he knows: ‘This feeling I’m experiencing that is beyond the body, is a happy one.’ Or,

[page 12]
while experiencing a painful feeling that is beyond the body, as he knows: ‘This feeling I’m
experiencing that is beyond the body, is a painful one.’ Or, while experiencing a neutral feeling
that is beyond the body, he knows: ‘This feeling I’m experiencing that is beyond the body, is
neither a happy nor a painful one, for it is neutral.’

“Thus, the Bhikkhu lives while being fully attentive, carefully staying with his feelings, mindful
of them in all their transitions and states, whether they are taking place internally, externally, or
both internally and externally.
Further, he is fully attentive to the beginning point of how feelings are experienced: mindful of
the point of origin of their transitions and states, and how they arise; simply knowing them while
they occur.
Further, he is fully attentive to the vanishing point of how feelings are experienced: mindful of
the point of passing away of their transitions and states and how they end; simply knowing them
while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how feelings are
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there is in fact, this particular feeling, but without being
fixated on it, yet remaining relaxed by clearly knowing it and perceptively present to it.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever feelings that are occurring, mindful of them.
“This is also how the Bhikkhu meditates, while being fully attentive, carefully staying with
feelings, mindful of them in all their transitions and states.

(Observation of The Citta)

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever states that are
occurring in the Citta (Heart); mindful of it in all its transitions and states?

“Here, Bhikkhus, while closely observing the presence of passionate craving in his Citta, the
Bhikkhu knows: ‘There is passionate craving in the Citta.’ Or, while closely observing the
absence of passionate craving in his Citta, he knows: ‘The Citta is free from passionate craving.’

“Similarly, while closely observing the presence of anger or aversion in his Citta, the Bhikkhu
knows: ‘There is anger or aversion in the Citta.’ Or, while closely observing the absence of
anger or aversion in his Citta, he knows: ‘The Citta is free from anger or aversion.’

“Similarly, while closely observing the presence of delusion in his Citta, the Bhikkhu knows:
‘There is delusion in the Citta.’ Or, while closely observing the absence of delusion in his Citta,
he knows: ‘The Citta is free from delusion.’

“Similarly, while closely observing his Citta being constricted, the Bhikkhu knows: ‘The Citta is
constricted.’ Or, while closely observing his Citta not being constricted, he knows: ‘The Citta is
free from being constricted.’

[page 13]
“Similarly, while closely observing his Citta being scattered, the Bhikkhu knows: ‘The Citta is
scattered.’ Or, while closely observing his Citta not being scattered, he knows: ‘The Citta is free
from being scattered.’

“Similarly, while closely observing his Citta being greatly expanded, the Bhikkhu knows: ‘The
Citta is greatly expanded.’ Or, while closely observing his Citta not being greatly expanded, he
knows: ‘The Citta is not greatly expanded.’

“Similarly, while closely observing his Citta being inferior in its quality, the Bhikkhu knows:
‘The Citta is inferior in its quality.’ Or, while closely observing his Citta becoming superior and
accomplished, he knows: ‘The Citta is becoming superior and accomplished.’

“Similarly, while closely observing his Citta being collected and stable, he knows: ‘The Citta is
collected and stable.’ Or, while closely observing his Citta being neither collected nor stable, he
knows: ‘The Citta is neither collected nor stable.’

“Similarly, while closely observing his Citta being released, the Bhikkhu knows: ‘The Citta is
released.’ Or, while closely observing his Citta not being released, he knows: ‘The Citta is not
released.’

“Thus, the Bhikkhu lives while being fully attentive, carefully staying with whatever states that
are occurring in the Citta (Heart); mindful of it in all its transitions and states, whether they are
taking place internally, externally, or both internally and externally.
Further, he is fully attentive to the beginning point of how these states are experienced in the
Citta: mindful of the point of origin of their transitions and how they arise; simply knowing them
while they occur.
Further, he is fully attentive to the vanishing point of how these states are experienced in the
Citta: mindful of the point of passing away of their transitions and how they end; simply
knowing them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how these states are
experienced in the Citta: mindful of both, the point of origin and of passing away of these
transitions and states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there is in fact this particular state occurring within the Citta,
but without being fixated on it, yet remaining relaxed by clearly knowing and understanding it.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever states that are occurring in the Citta, mindful of
them.
This is also how the Bhikkhu meditates, while being fully attentive, carefully staying with the
states in the Citta, mindful of them in all their transitions.

(Observation of Phenomena & their Relationships)

4.1 The Section on the Hindrances

[page 14]
“Here, Bhikkhus, the Bhikkhu is fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the five hindrances, along with their relationships, mindful
of their impact on the mind.

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever phenomena
that he detects are occurring in relation to the five hindrances, along with their relationships,
mindful of their impact on the mind?

A. Here, Bhikkhus, while closely observing the presence of sensual desire in him, the Bhikkhu
knows: ‘There is sensual desire in me.’ Also, while closely observing the absence of sensual
desire in him, he knows: ‘There is no sensual desire in me.’
The Bhikkhu also knows and understands the manner in which un-arisen sensual desire does
arise in him; he knows and understands the manner in which the already arisen sensual desire is
abandoned in him; and he knows and understands how the continuous abandoning of sensual
desire in him eliminates the possibility for it to arise again in the future.

B. Here, Bhikkhus, while closely observing the presence of resistance (or aversion) in him, the
Bhikkhu knows: ‘There is resistance in me.’ Also, while closely observing the absence of
resistance in him, he knows: ‘There is no resistance in me.’
The Bhikkhu also knows and understands the manner in which un-arisen resistance does arise in
him; he knows and understands the manner in which the already arisen resistance is abandoned
in him; and he knows and understands how the continuous abandoning of resistance in him
eliminates the possibility for it to arise again in the future.

C. Here, Bhikkhus, while closely observing the presence of drowsiness and boredom in him, the
Bhikkhu knows: ‘There are drowsiness and boredom in me.’ Also, while closely observing the
absence of drowsiness and boredom in him, he knows: ‘There is no drowsiness or boredom in
me.’
The Bhikkhu also knows and understands the manner in which un-arisen drowsiness and
boredom do arise in him; he knows and understands the manner in which the already arisen
drowsiness and boredom are abandoned in him; and he knows and understands how the
continuous abandoning of drowsiness and boredom in him eliminates the possibility for them to
arise again in the future.

D. Here, Bhikkhus, while closely observing the presence of restlessness and worry in him, the
Bhikkhu knows: ‘There are restlessness and worry in me.’ Also, while closely observing the
absence of restlessness and worry in him, he knows: ‘There is no restlessness or worry in me.’
The Bhikkhu also knows and understands the manner in which un-arisen restlessness and worry
do arise in him; he knows and understands the manner in which the already arisen restlessness
and worry are abandoned in him; and he knows and understands how the continuous abandoning
of restlessness and worry in him eliminates the possibility for them to arise again in the future.

E. Here, Bhikkhus, while closely observing the presence of skeptical doubt in him, the Bhikkhu
knows: ‘There is skeptical doubt in me.’ Also, while closely observing the absence of skeptical
doubt in him, he knows: ‘There is no skeptical doubt in me.’

[page 15]
The Bhikkhu also knows and understands the manner in which un-arisen skeptical doubt does
arise in him; he knows and understands the manner in which the already arisen skeptical doubt is
abandoned in him; and he knows and understands how the continuous abandoning of skeptical
doubt in him eliminates the possibility for it to arise again in the future.

“Thus, Bhikkhus, the Bhikkhu lives while being fully attentive, carefully staying with whatever
phenomena that he detects are occurring, along with their relationships; mindful of them in all
their transitions, whether they are taking place internally, externally, or both internally and
externally.
Further, he is fully attentive to the beginning point of how the hindrances are experienced:
mindful of the point of origin of their transitions and states, and how they arise; simply knowing
them while they occur.
Further, he is fully attentive to the vanishing point of how hindrances are experienced: mindful
of the point of passing away of their transitions and states, and how they end; simply knowing
them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how hindrances are
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there is in fact this particular hindrance, but without being
fixated on it, yet remaining relaxed by clearly knowing it and perceptively present to it.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever hindrances that are occurring, while remaining
attentive to their impact on the mind.

“This is how the Bhikkhu lives fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the five hindrances, along with their relationships, mindful
of their impact on the mind.

4.2 The Section on the Aggregates

“Here, Bhikkhus, the Bhikkhu is fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the five grabbing aggregates, along with their relationships,
mindful of their impact on the mind.

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever phenomena
that he detects are occurring in relation to the five grabbing aggregates, along with their
relationships, mindful of their impact on the mind?

“Here, Bhikkhus, while closely observing a tangible form, the Bhikkhu knows and understands:
‘This is a tangible form. It is in this way, that tangible forms arise. It is in this way, that tangible
forms cease and disappear.’
Similarly, the Bhikkhu closely observes feelings, as he knows and understands: ‘This is a feeling.
It is in this way, that feelings arise. It is in this way, that feelings cease and disappear.’

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Similarly, the Bhikkhu closely observes memories and thoughts, as he knows and understands:
‘This is a memory. It is in this way, that memories and thoughts arise. It is in this way, that
memories and thoughts cease and disappear.’
Similarly, the Bhikkhu closely observes habitual tendencies, as he knows and understands: ‘This
is a habitual tendency. It is in this way, that habitual tendencies arise. It is in this way, that
habitual tendencies cease and disappear.’
Similarly, the Bhikkhu closely observes sense awareness, as he knows and understands: ‘This is
sense awareness. It is in this way, that sense awareness arises. It is in this way, that sense
awareness ceases and disappears.’

“Thus, Bhikkhus, the Bhikkhu lives while being fully attentive, carefully staying with whatever
phenomena that he detects are occurring, along with their relationships; mindful of them in all
their transitions, whether they are taking place internally, externally, or both internally and
externally.
Further, he is fully attentive to the beginning point of how the aggregates are experienced:
mindful of the point of origin of their transitions and states, and how they arise; simply knowing
them while they occur.
Further, he is fully attentive to the vanishing point of how the aggregates are experienced:
mindful of the point of passing away of their transitions and states and how they end; simply
knowing them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how the aggregates are
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there are in fact these aggregates, but without being fixated
on them, yet remaining relaxed, by clearly knowing them and perceptively present to them.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever aggregates that are being witnessed, while
remaining attentive to their impact on the mind.

“This is how the Bhikkhu lives fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the five grabbing aggregates, along with their relationships,
mindful of their impact on the mind.

4.3 The Section on the Six Sense Spheres

“Here, Bhikkhus, the Bhikkhu is fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the six senses, in both their internal and external aspects,
along with their relationships, while remaining mindful of their impact on the mind.

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever phenomena
that he detects are occurring in relation to the six senses in their internal and external aspects,
along with their relationships, while remaining mindful of their impact on the mind?

A. “Here, Bhikkhus, the Bhikkhu closely observes the eye organ, as he knows and understands
its relationship to tangible forms that are seen, as well as the fetter or attachment that is produced

[page 17]
based on these two coming together; he also knows and understands the manner in which the un-
arisen fetter or attachment does arise in him; he knows and understands the manner in which the
already arisen fetter or attachment is abandoned in him; and he knows and understands how the
continuous abandoning of that fetter or attachment in him eliminates the possibility for it to arise
again in the future.

B. Similarly, the Bhikkhu closely observes the ear organ, as he knows and understands its
relationship to sounds that are heard, as well as the fetter or attachment that is produced based on
these two coming together; he also knows and understands the manner in which the un-arisen
fetter or attachment does arise in him; he knows and understands the manner in which the
already arisen fetter or attachment is abandoned in him; and he knows and understands how the
continuous abandoning of that fetter or attachment in him eliminates the possibility for it to arise
again in the future.

C. Similarly, the Bhikkhu closely observes the nose organ, as he knows and understands its
relationship to odors that are smelled, as well as the fetter or attachment that is produced based
on these two coming together; he also knows and understands the manner in which the un-arisen
fetter or attachment does arise in him; he knows and understands the manner in which the
already arisen fetter or attachment is abandoned in him; and he knows and understands how the
continuous abandoning of that fetter or attachment in him eliminates the possibility for it to arise
again in the future.

D. Similarly, the Bhikkhu closely observes the tongue organ, as he knows and understands its
relationship to flavors that are tasted, as well as the fetter or attachment that is produced based on
these two coming together; he also knows and understands the manner in which the un-arisen
fetter or attachment does arise in him; he knows and understands the manner in which the
already arisen fetter or attachment is abandoned in him; and he knows and understands how the
continuous abandoning of that fetter or attachment in him eliminates the possibility for it to arise
again in the future.

E. Similarly, the Bhikkhu closely observes the body organ, as he knows and understands its
relationship to tactile objects that are touched, as well as the fetter or attachment that is produced
based on these two coming together; he also knows and understands the manner in which the un-
arisen fetter or attachment does arise in him; he knows and understands the manner in which the
already arisen fetter or attachment is abandoned in him; and he knows and understands how the
continuous abandoning of that fetter or attachment in him eliminates the possibility for it to arise
again in the future.

F. Similarly, the Bhikkhu closely observes the mind organ, as he knows and understands its
relationship to thoughts and concepts that are cognized, as well as the fetter or attachment that is
produced based on these two coming together; he also knows and understands the manner in
which the un-arisen fetter or attachment does arise in him; he knows and understands the manner
in which the already arisen fetter or attachment is abandoned in him; and he knows and
understands how the continuous abandoning of that fetter or attachment in him eliminates the
possibility for it to arise again in the future.

[page 18]
“Thus, Bhikkhus, the Bhikkhu lives while being fully attentive, carefully staying with whatever
phenomena that he detects are occurring, along with their relationships; mindful of them in all
their transitions, whether they are taking place internally, externally, or both internally and
externally.
Further, he is fully attentive to the beginning point of how the six sense spheres are experienced:
mindful of the point of origin of their transitions and states, and how they arise; simply knowing
them while they occur.
Further, he is fully attentive to the vanishing point of how the six sense spheres are experienced:
mindful of the point of passing away of their transitions and states and how they end; simply
knowing them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how the six sense
spheres are experienced: mindful of both, the point of origin and of passing away of these
transitions and states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there are in fact these six sense spheres, but without being
fixated on them, yet remaining relaxed by clearly knowing them and perceptively present to
them.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever senses are being witnessed, while remaining
attentive to their impact on the mind.
This is how the Bhikkhu lives fully attentive, carefully staying with whatever phenomena that he
detects are occurring in relation to the six senses, in both their internal and external aspects,
along with their relationships, while remaining mindful of their impact on the mind.

4.4 The Section on the Seven Factors of Awakening

“Here, Bhikkhus, the Bhikkhu is fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the Seven Factors of Awakening, along with their
relationships, while remaining mindful of their effect on the mind.

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever phenomena
that he detects are occurring in relation to the Seven Factors of Awakening, along with their
relationships, while remaining mindful of their effect on the mind?

A. “Here, Bhikkhus, while closely observing the presence of the Mindfulness Awakening Factor
(sati), the Bhikkhu knows and understands: ‘The Mindfulness Awakening Factor is present in
me.’ Also, while closely observing the absence of the Mindfulness Awakening Factor in him, he
knows: ‘The Mindfulness Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Mindfulness
Awakening Factor can arise in him; he knows and understands the manner in which the already
arisen Mindfulness Awakening Factor can continue to grow and be developed to perfection in
him.

B. Similarly, while closely observing the presence of the Investigation of states Awakening
Factor (dhammavicaya), the Bhikkhu knows and understands: ‘The Investigation of states
Awakening Factor is present in me.’ Also, while closely observing the absence of the

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Investigation of states Awakening Factor in him, he knows: ‘The Investigation of states
Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Investigation of
states Awakening Factor can arise in him; he knows and understands the manner in which the
already arisen Investigation of states Awakening Factor can continue to grow and be developed
to perfection in him.

C. Similarly, while closely observing the presence of the Persevering Effort Awakening Factor
(vīriya), the Bhikkhu knows and understands: ‘The Persevering Effort Awakening Factor is
present in me.’ Also, while closely observing the absence of the Persevering Effort Awakening
Factor in him, he knows: ‘The Persevering Effort Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Persevering Effort
Awakening Factor can arise in him; he knows and understands the manner in which the already
arisen Persevering Effort Awakening Factor can continue to grow and be developed to perfection
in him.

D. Similarly, while closely observing the presence of the Joy Awakening Factor (pīti), the
Bhikkhu knows and understands: ‘The Joy Awakening Factor is present in me.’ Also, while
closely observing the absence of the Joy Awakening Factor in him, he knows: ‘The Joy
Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Joy Awakening
Factor can arise in him; he knows and understands the manner in which the already arisen Joy
Awakening Factor can continue to grow and be developed to perfection in him.

E. Similarly, while closely observing the presence of the Tranquility of Mind Awakening Factor
(passaddhi), the Bhikkhu knows and understands: ‘The Tranquility of Mind Awakening Factor is
present in me.’ Also, while closely observing the absence of the Tranquility of Mind Awakening
Factor in him, he knows: ‘The Tranquility of Mind Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Tranquility of Mind
Awakening Factor can arise in him; he knows and understands the manner in which the already
arisen Tranquility of Mind Awakening Factor can continue to grow and be developed to
perfection in him.

F. Similarly, while closely observing the presence of the Stability of Mind Awakening Factor
(samādhi), the Bhikkhu knows and understands: ‘The Stability of Mind Awakening Factor is
present in me.’ Also, while closely observing the absence of the Stability of Mind Awakening
Factor in him, he knows: ‘The Stability of Mind Awakening Factor is absent in me.’
The Bhikkhu also knows and understands the manner in which the un-arisen Stability of Mind
Awakening Factor can arise in him; he knows and understands the manner in which the already
arisen Stability of Mind Awakening Factor can continue to grow and be developed to perfection
in him.

G. Similarly, while closely observing the presence of the Equanimity Awakening Factor
(upekkhā), the Bhikkhu knows and understands: ‘The Equanimity Awakening Factor is present
in me.’ Also, while closely observing the absence of the Equanimity Awakening Factor in him,
he knows: ‘The Equanimity Awakening Factor is absent in me.’

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The Bhikkhu also knows and understands the manner in which the un-arisen Equanimity
Awakening Factor can arise in him; he knows and understands the manner in which the already
arisen Equanimity Awakening Factor can continue to grow and be developed to perfection in
him.

“Thus, Bhikkhus, the Bhikkhu lives while being fully attentive, carefully staying with whatever
phenomena that he detects are occurring, along with their relationships; mindful of them in all
their transitions, whether they are taking place internally, externally, or both internally and
externally.
Further, he is fully attentive to the beginning point of how the Seven Factors of Awakening are
experienced: mindful of the point of origin of their transitions and states, and how they arise;
simply knowing them while they occur.
Further, he is fully attentive to the vanishing point of how the Seven Factors of Awakening are
experienced: mindful of the point of passing away of their transitions and states and how they
end; simply knowing them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how the Seven Factors
of Awakening are experienced: mindful of both, the point of origin and of passing away of these
transitions and states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there are in fact one or more of these Seven Factors of
Awakening, but without being fixated on them, yet remaining relaxed by clearly knowing them
and perceptively present to them.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with the Seven Factors of Awakening that are being witnessed,
while remaining attentive to their impact on the mind.

“This is how the Bhikkhu lives fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the Seven Factors of Awakening, along with their
relationships, while remaining mindful of their effect on the mind.

4.5 The Section on the Truths

“Here, Bhikkhus, the Bhikkhu is fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the Four Noble Truths, while remaining mindful of their
effect on the mind.

“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever phenomena
that he detects are occurring in relation to the Four Noble Truths, while remaining mindful of
their effect on the mind?

a. Exposition on the Truth of Suffering (dukkha).

“And what, Bhikkhus, is the Noble Truth of Suffering?

‘Rebirth is suffering; getting sick is suffering; aging and getting old is suffering; death is
suffering; grief, lamentation, pain, depression, and a sense of loss are all suffering; associating

[page 21]
with whatever is disagreeable or disliked is suffering; separating from what one likes is
suffering, not getting what one likes is also suffering. In other words, all that the five grabbing
aggregates try to latch on to, is suffering.’

“And what, Bhikkhus, is rebirth?

“What, for the numerous and diverse beings in the various classes and realms of existence is
considered to be birth, whether in the form of descent into an egg or being conceived in a womb;
the arising and appearance into that world, where the respective aggregates come together
forming the person, along with the appropriate senses to experience the objects that are to be
cognized in that specific realm: this is what is called “rebirth.”

“And what, Bhikkhus, is getting sick, aging, and getting old?

“What, for the numerous and diverse beings in the various classes and realms of existence is
considered becoming sick, aging and getting old, whether through the decaying of the body, the
loss of teeth, having gray hair, becoming wrinkled, the loss of vitality, as well as the breakdown
in mental faculties: this is what is called “getting sick, aging, and getting old.”

“And what, Bhikkhus, is death?

“What, for the numerous and diverse beings in the various classes and realms of existence is
considered to be deceased and no more; the breakup of the body and all faculties; the dismantling
of the aggregates, the giving up and laying down of the corpse: this is what is called “death.”

"And what, Bhikkhus, is grief?

“When, Bhikkhus, someone experiences sadness as a result of some misfortune, feeling inner
sorrow, while being touched by various forms and causes for dukkha to arise in one’s life; the
state of mourning, the inner heavy grief: this is what is called “grief.”

“And what, Bhikkhus, is lamentation?

“When, Bhikkhus, someone cries as a result of some misfortune, sobbing, feeling the tears
welling up inside, while being touched by various forms and causes for dukkha to arise in one’s
life; the state of weeping and wailing: this is what is called “lamentation.”

“And what, Bhikkhus, is pain?

“When, Bhikkhus, someone experiences bodily pain, feeling any of the many kinds of physical
discomfort; the experience of suffering and aches of all kinds that plague the body on account of
physical contact: this is what is called “pain.”

“And what, Bhikkhus, is depression?

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“When, Bhikkhus, someone experiences the mental and emotional pain, feeling any of the many
kinds of mental and emotional discomfort; the experience of suffering that plagues the mind on
account of thoughts and mental contact: this is what is called “depression.”

“And what, Bhikkhus, is the sense of loss?

“When, Bhikkhus, someone is in despair as a result of some misfortune; in misery, experiencing
much agony and heartache, while being touched by various forms and causes for dukkha to arise
in one’s life: this suffering is what is called the “sense of loss.”

“And what, Bhikkhus, is meant by: “associating with whatever is disagreeable or disliked, is
suffering?”

“When, Bhikkhus, you find yourselves being surrounded by disagreeable sights, sounds, odors,
flavors, objects to touch, and any mental phenomena that are seen as displeasing, disliked, not
enjoyable, unwanted, aggravating, and punishing to the senses; or when you find yourself in the
company of those who are harming or injuring you, or want to threaten, harm, and damage you;
coming in contact with such situations and conditions: this is what is meant by: “associating with
whatever is disagreeable or disliked, is suffering.”

“And what, Bhikkhus, is meant by: “separating from what one likes is suffering?”

“When, Bhikkhus, you find yourselves being separated from agreeable sights, sounds, odors,
flavors, objects to touch, and any mental phenomena that are seen as pleasing, liked, enjoyable,
wanted, satisfying, and delightful to the senses; or when you find yourself severed from being in
the company of those who are beneficial and loving towards you, those who want your welfare,
those who want to see you liberated and free from all attachments; not being in contact with such
caring and benevolent individuals, situations and conditions anymore: this is what is meant by:
“separating from what one likes is suffering?”

“And what, Bhikkhus, is meant by: “not getting what one likes is also suffering?”

“When, Bhikkhus, in all beings that are subject to rebirth, there arises the wish: ‘Oh, may there
not be any more rebirth for us! Oh, if only we don’t get to be reborn again!’ But Bhikkhus, such
a wish is not attainable merely by desiring or wishing for it to happen. This is what is meant by:
“not getting what one likes is also suffering.”

“Similarly, Bhikkhus, in all beings that are subject to aging and getting old, there arises the wish:
‘Oh, may we not age or get old! Oh, if only we don’t age or get old!’ But Bhikkhus, such a wish
is not attainable merely by desiring or wishing for it to happen. This is what is meant by: “not
getting what one likes is also suffering.”

“Similarly, Bhikkhus, in all beings that are subject to getting sick, there arises the wish: ‘Oh, may
we not get sick! Oh, if only we don’t get sick!’ But Bhikkhus, such a wish is not attainable
merely by desiring or wishing for it to happen. This is what is meant by: “not getting what one
likes is also suffering.”

[page 23]
“Similarly, Bhikkhus, in all beings that are subject to death, there arises the wish: ‘Oh, may the
day never come for us to die! Oh, if only we don’t get to die!’ But Bhikkhus, such a wish is not
attainable merely by desiring or wishing for it to happen. This is what is meant by: “not getting
what one likes is also suffering.”

“Similarly, Bhikkhus, in all beings that are subject to grief, lamentation, pain, depression, and
loss, there arises the desire: ‘Oh, may there not be any experience of grief, lamentation, pain,
depression, and loss for us! Oh, if only we don’t get to have any experience of grief, lamentation,
pain, depression, and loss!’ But Bhikkhus, such a wish is not attainable merely by desiring or
wishing for it to happen. This is what is meant by: “not getting what one likes is also suffering.”

“And what, Bhikkhus, is meant by: “in other words, all that the five grabbing aggregates try to
latch on to, is suffering?”

“This refers to the grabbing aggregate in relation to tangible forms; the grabbing aggregate in
relation to feelings; the grabbing aggregate in relation to memories and thoughts; the grabbing
aggregate in relation to habitual tendencies, and the grabbing aggregate in relation to sense
awareness. This is what is meant by: “in other words, all that the five grabbing aggregates try to
latch on to, is suffering.”

“This, Bhikkhus, is called the Noble Truth of Suffering.

b. Exposition on the Truth of the Cause & Origin of Suffering (Samudaya).

“And what, Bhikkhus, is the Noble Truth of the Cause and Origin of Suffering?

“It is this ongoing thirst that leads to repeated rebirth, while seeking constant excitement and
enjoyment, finding delight here and there; that is to say: constantly thirsty for sensual pleasures,
constantly thirsty for rebecoming, and constantly thirsty for non-becoming.

"And where, Bhikkhus, does the arising of this constant thirst originate? And when settling and
coming to a rest, where does it settle?

“It is in the world of the enjoyable, whatever is delightful and alluring: this is where the constant
thirst arises and originates from. That is where it settles and comes to rest.

"And what is it that is delightful and alluring in the world?

“It is the eye that is delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
“It is the ear that is delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
“It is the nose that is delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.

[page 24]
“It is the tongue that is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
“It is the body that is delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
“It is the mind that is delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.

“Visible objects are delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
Audible sounds are delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
Odors are delightful and alluring in the world. That is where this constant thirst arises and
originates from. That is where it settles and comes to rest.
Tastes are delightful and alluring in the world. That is where this constant thirst arises and
originates from. That is where it settles and comes to rest.
Tactile objects are delightful and alluring in the world. That is where this constant thirst arises
and originates from. That is where it settles and comes to rest.
Mental states and concepts are delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.

“The eye sense awareness is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The ear sense awareness is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
The nose sense awareness is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The tongue sense awareness is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The body sense awareness is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The mind sense awareness is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.

“Sensory contact made with the eye is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Sensory contact made with the ear is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Sensory contact made with the nose is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Sensory contact made with the tongue is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Sensory contact made with the body is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Sensory contact made with the mind is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.

[page 25]
“Feelings that result from sensory contact with the eye, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.
Feelings that result from sensory contact with the ear, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.
Feelings that result from sensory contact with the nose, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.
Feelings that result from sensory contact with the tongue, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.
Feelings that result from sensory contact with the body, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.
Feelings that result from sensory contact with the mind, are delightful and alluring in the world.
That is where this constant thirst arises and originates from. That is where it settles and comes to
rest.

“Memories and mental associations that result from visible objects that are seen, are delightful
and alluring in the world. That is where this constant thirst arises and originates from. That is
where it settles and comes to rest.
Memories and mental associations that result from audible sounds that are heard, are delightful
and alluring in the world. That is where this constant thirst arises and originates from. That is
where it settles and comes to rest.
Memories and mental associations that result from fragrant odors that are smelled, are delightful
and alluring in the world. That is where this constant thirst arises and originates from. That is
where it settles and comes to rest.
Memories and mental associations that result from flavors that are tasted, are delightful and
alluring in the world. That is where this constant thirst arises and originates from. That is where
it settles and comes to rest.
Memories and mental associations that result from tactile objects that are touched, are delightful
and alluring in the world. That is where this constant thirst arises and originates from. That is
where it settles and comes to rest.
Memories and mental associations that result from mental states and concepts, are delightful and
alluring in the world. That is where this constant thirst arises and originates from. That is where
it settles and comes to rest.

“The pursuit after visible objects is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
The pursuit after audible sounds is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
The pursuit after fragrant odors is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The pursuit after flavors is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.

[page 26]
The pursuit after tactile objects is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
The pursuit after mental states and concepts is delightful and alluring in the world. That is where
this constant thirst arises and originates from. That is where it settles and comes to rest.

“Craving after visible objects, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Craving after audible sounds, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Craving after fragrant odors, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Craving after flavors, is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
Craving after tactile objects, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Craving after mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst arises and originates from. That is where it settles and comes to rest.

“Thinking about visible objects, is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Thinking about audible sounds, is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Thinking about odors, is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
Thinking about flavors, is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
Thinking about tactile objects, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Thinking about mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst arises and originates from. That is where it settles and comes to rest.

“Pondering over visible objects, is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Pondering over audible sounds, is delightful and alluring in the world. That is where this
constant thirst arises and originates from. That is where it settles and comes to rest.
Pondering over odors, is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
Pondering over flavors, is delightful and alluring in the world. That is where this constant thirst
arises and originates from. That is where it settles and comes to rest.
Pondering over tactile objects, is delightful and alluring in the world. That is where this constant
thirst arises and originates from. That is where it settles and comes to rest.
Pondering over mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst arises and originates from. That is where it settles and comes to rest.

“This, Bhikkhus, is the Noble Truth of the Cause and Origin of Suffering.

[page 27]
c. Exposition on the Truth of the Cessation of Suffering (Nirodha).

“And what, Bhikkhus, is the Noble Truth of the Cessation of suffering?

“It is the remainder-less, the dispassion, the cessation, the giving up, the relinquishment, the
release and abandoning of that very constant thirst for sensual pleasures, the constant thirst for
rebecoming, and the constant thirst for non-becoming.

"And when, Bhikkhus, this constant thirst is abandoned, where is it abandoned and relinquished?
And when ceasing, where does it cease?

“It is in the world of the enjoyable, where whatever that is delightful, and alluring is given up
and abandoned: this is where the constant thirst dies out. That is where, while ceasing, it ceases.

"And what is it that is delightful and alluring in the world?

“It is the eye that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
It is the ear that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
It is the nose that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
It is the tongue that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
It is the body that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
It is the mind that is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.

“Visible objects are delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Audible sounds are delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Odors are delightful and alluring in the world. That is where this constant thirst is abandoned and
relinquished, where it dies out. That is where while ceasing, it ceases.
Tastes are delightful and alluring in the world. That is where this constant thirst is abandoned
and relinquished, where it dies out. That is where while ceasing, it ceases.
Tactile objects are delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Mental states and concepts are delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.

“The eye sense awareness is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The ear sense awareness is delightful and alluring in the world. That is where this constant thirst
is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.

[page 28]
The nose sense awareness is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The tongue sense awareness is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The body sense awareness is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The mind sense awareness is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.

“Sensory contact made with the eye is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Sensory contact made with the ear is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Sensory contact made with the nose is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Sensory contact made with the tongue is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Sensory contact made with the body is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Sensory contact made with the mind is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.

“Feelings that result from sensory contact with the eye, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.
Feelings that result from sensory contact with the ear, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.
Feelings that result from sensory contact with the nose, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.
Feelings that result from sensory contact with the tongue, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.
Feelings that result from sensory contact with the body, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.
Feelings that result from sensory contact with the mind, are delightful and alluring in the world.
That is where this constant thirst is abandoned and relinquished, where it dies out. That is where
while ceasing, it ceases.

[page 29]
“Memories and mental associations that result from visible objects that are seen, are delightful
and alluring in the world. That is where this constant thirst is abandoned and relinquished, where
it dies out. That is where while ceasing, it ceases.
Memories and mental associations that result from audible sounds that are heard, are delightful
and alluring in the world. That is where this constant thirst is abandoned and relinquished, where
it dies out. That is where while ceasing, it ceases.
Memories and mental associations that result from fragrant odors that are smelled, are delightful
and alluring in the world. That is where this constant thirst is abandoned and relinquished, where
it dies out. That is where while ceasing, it ceases.
Memories and mental associations that result from flavors that are tasted, are delightful and
alluring in the world. That is where this constant thirst is abandoned and relinquished, where it
dies out. That is where while ceasing, it ceases.
Memories and mental associations that result from tactile objects that are touched, are delightful
and alluring in the world. That is where this constant thirst is abandoned and relinquished, where
it dies out. That is where while ceasing, it ceases.
Memories and mental associations that result from mental states and concepts, are delightful and
alluring in the world. That is where this constant thirst is abandoned and relinquished, where it
dies out. That is where while ceasing, it ceases.

“The pursuit after visible objects is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
The pursuit after audible sounds is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
The pursuit after fragrant odors is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The pursuit after flavors is delightful and alluring in the world. That is where this constant thirst
is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The pursuit after tactile objects is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
The pursuit after mental states and concepts is delightful and alluring in the world. That is where
this constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing,
it ceases.

“Craving after visible objects, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Craving after audible sounds, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Craving after fragrant odors, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Craving after flavors, is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Craving after tactile objects, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.

[page 30]
Craving after mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing,
it ceases.

“Thinking about visible objects, is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Thinking about audible sounds, is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Thinking about odors, is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Thinking about flavors, is delightful and alluring in the world. That is where this constant thirst
is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Thinking about tactile objects, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Thinking about mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing,
it ceases.

“Pondering over visible objects, is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Pondering over audible sounds, is delightful and alluring in the world. That is where this
constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it
ceases.
Pondering over odors, is delightful and alluring in the world. That is where this constant thirst is
abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Pondering over flavors, is delightful and alluring in the world. That is where this constant thirst
is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Pondering over tactile objects, is delightful and alluring in the world. That is where this constant
thirst is abandoned and relinquished, where it dies out. That is where while ceasing, it ceases.
Pondering over mental states and concepts, is delightful and alluring in the world. That is where
this constant thirst is abandoned and relinquished, where it dies out. That is where while ceasing,
it ceases.

“This, Bhikkhus, is the Noble Truth of the Cessation of Suffering.

d. Exposition on the Truth of the Path (Magga).

“And what, Bhikkhus, is the Noble Truth of the Path of Practice that leads to the cessation of
suffering?

“It is just this Noble Eightfold Path, that is: Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Stability of Mind.

[page 31]
“And what, Bhikkhus, is Right View?

“It is the understanding of suffering; it is the understanding of the cause and origin of suffering;
it is the understanding of the cessation of suffering; and it is the understanding of the Path of
practice that leads to the cessation of suffering. This, Bhikkhus, is what is called Right View.

“And what, Bhikkhus, is Right Intention?

“It is none other than having the intention to renounce; it is having the intention to hold back and
avoid having ill-will or aversion; it is having the intention not to harm. This, Bhikkhus, is what is
called Right Intention.

“And what, Bhikkhus, is Right Speech?

“It is holding back from speaking falsehood; holding back from gossiping and divisive speech;
holding back from vulgar or angry speech; and holding back from useless or frivolous speech.
This, Bhikkhus, is what is called Right Speech.

“And what, Bhikkhus, is Right Action?

“It is holding back from killing or harming living beings; holding back from taking what is not
freely given; holding back from engaging in sexual intercourse. This, Bhikkhus, is what is called
Right Action.

“And what, Bhikkhus, is Right Livelihood?

“It is when the Noble Disciple gives up pursuing the wrong livelihood, and instead supports
himself by the correct and noble means of living. This, Bhikkhus, is what is called Right
Livelihood.

“And what, Bhikkhus, is Right Effort?

“Here, Bhikkhus, the Bhikkhu generates within himself the exceptional fervency so that no evil
and unwholesome qualities arise in him. To this end, he ardently strives, puts forth dedicated
effort, zeal, determination, and unremitting energy so that evil and unwholesome qualities do not
arise in him.
Similarly, the Bhikkhu generates within himself the exceptional fervency so as to obliterate any
evil and unwholesome qualities that have already arisen in him. To this end, he ardently strives,
puts forth dedicated effort, zeal, determination, and unremitting energy so that the evil and
unwholesome qualities that have arisen, are given up immediately in him.
Similarly, the Bhikkhu generates within himself the exceptional fervency so that good and
wholesome qualities arise in him. To this end, he ardently strives, puts forth dedicated effort,
zeal, determination, and unremitting energy so that good and wholesome qualities arise in him.
Similarly, the Bhikkhu generates within himself the exceptional fervency so that the good and
wholesome qualities that have already arisen in him continue growing. To this end, he ardently
strives, puts forth dedicated effort, zeal, determination, and unremitting energy so that the good

[page 32]
and wholesome qualities that have arisen in him, are further cultivated and continue developing.
This, Bhikkhus, is what is called Right Effort.

“And what, Bhikkhus, is Right Mindfulness?

“Here, Bhikkhus, the Bhikkhu being keenly aware, meditates while carefully staying with the
body being experienced, striving ardently, as he ignores any possible leaning to desire something
or resist anything, in relation to the world.
Similarly, the Bhikkhu being keenly aware, meditates while carefully staying with the feelings
being experienced, striving ardently, as he ignores any possible leaning to desire something or
resist anything, in relation to the world.
Similarly, the Bhikkhu being keenly aware, meditates while carefully staying with the Citta
being experienced, striving ardently, as he ignores any possible leaning to desire something or
resist anything, in relation to the world.
Similarly, the Bhikkhu being keenly aware, meditates while carefully staying with the
phenomena and their relationships being experienced, striving ardently, as he ignores any
possible leaning to desire something or resist anything, in relation to the world. This, Bhikkhus,
is what is called Right Mindfulness.

“And what, Bhikkhus, is Right Stability of Mind?

“Here, the Bhikkhu, while living secluded from sensual pleasures and pulled inwards from all
manners of evil and unwholesome states, enters upon and abides in the first jhāna, which is
accompanied by thinking and pondering, with joy and pleasure that arise from such seclusion.
Later, through the disappearance of both thinking and pondering, the Bhikkhu enters upon and
abides in the second jhāna, which has self-confidence and singleness of mind without thinking
and pondering, with joy and pleasure born of the stability and collectedness of mind. With the
detachment from joy, he later abides in equanimity, as he dwells mindful and fully aware,
experiencing both pleasure and happiness within the body. This is the third jhāna, about which
the Noble Ones state: ‘Such a person mindfully lives in happiness, with an ever-present sense of
equanimity.’
Further, the Bhikkhu, by giving up both pleasure and pain, and having already gone beyond joy
and anguish, abides in a state of purifying mindfulness with an ever-present sense of equanimity,
as he attains to the Fourth Jhāna, while experiencing neither pleasure nor pain, having now gone
beyond them. This, Bhikkhus, is what is called Right Stability of Mind.

“This, Bhikkhus, is the Noble Truth of the Path and Practice that leads to the cessation of
suffering.

[page 33]
Further, he is fully attentive to the vanishing point of how phenomena are experienced: mindful
of the point of passing away of their transitions and states and how they end; simply knowing
them while they occur.
Also, he is fully attentive to both, the beginning and vanishing points of how phenomena are
experienced: mindful of both, the point of origin and of passing away of these transitions and
states as they arise and come to an end; simply knowing them while they occur.
Further, he lives realizing that here, there are in fact phenomena, but without being fixated on
them, yet remaining relaxed by clearly knowing them and perceptively present to them.

“In this way, as he lives secluded, withdrawn from all things offered by the world, the Bhikkhu is
fully attentive, carefully staying with whatever phenomena that are being witnessed, while
remaining attentive to their impact on the mind.

“This is how the Bhikkhu lives fully attentive, carefully staying with whatever phenomena that
he detects are occurring in relation to the Four Noble Truths, along with their relationships, while
remaining mindful of their effect on the mind.

(Benefits of Practicing the Satipaṭṭhāna)

“Now, Bhikkhus, if anyone of you would develop these Four Establishments of Mindfulness for
seven Vassas, one of two fruits can be expected for you: either Full Release through perfect
understanding right here and now, or if there still may be residues remaining in you, then, the
state of Non-Returner is attained.

“Let alone seven years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for six Vassas, one of
two fruits can be expected for you: either Full Release through perfect understanding right here
and now, or if there still may be residues remaining in you, then, the state of Non-Returner is
attained.

“Let alone five years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for five Vassas, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone five years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for four Vassas, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone four years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for three Vassas, one
of two fruits can be expected for you: either Full Release through perfect understanding right

[page 34]
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone three years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for two Vassas, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone two years, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for one Vassa, one of
two fruits can be expected for you: either Full Release through perfect understanding right here
and now, or if there still may be residues remaining in you, then, the state of Non-Returner is
attained.

“Let alone one year, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for seven months, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone seven months, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for six months, one of
two fruits can be expected for you: either Full Release through perfect understanding right here
and now, or if there still may be residues remaining in you, then, the state of Non-Returner is
attained.

“Let alone six months, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for five months, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone five months, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for four months, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone four months, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for three months, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone three months, Bhikkhus!

[page 35]
If anyone of you would develop these Four Establishments of Mindfulness for two months, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone two months, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for one month, one of
two fruits can be expected for you: either Full Release through perfect understanding right here
and now, or if there still may be residues remaining in you, then, the state of Non-Returner is
attained.

“Let alone one month, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness for half a month, one
of two fruits can be expected for you: either Full Release through perfect understanding right
here and now, or if there still may be residues remaining in you, then, the state of Non-Returner
is attained.

“Let alone half a month, Bhikkhus!
If anyone of you would develop these Four Establishments of Mindfulness even for a single
week, one of two fruits can be expected for you: either Full Release through perfect
understanding right here and now, or if there still may be residues remaining in you, then, the
state of Non-Returner is attained.

“This, therefore Bhikkhus, is the One and Only Path, that leads to the purification of beings, to
overcome sadness and lamentation, to leave behind pain and mental anguish, and thus, to end the
cycles of suffering by the realization of Nibbāna, all through the means of these Four
Establishments of Mindfulness.

“Thus, whatever has been spoken, was spoken based upon what was said."

That is what the Blessed One said.

Fully contented, the Bhikkhus were delighted in listening to the Blessed One’s words.
Sādhu
Sādhu
Sādhu

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