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MN 10  
 
Satipaṭṭhāna Sutta  
“Discourse on the Four Establishments of Mindfulness” 
 
Translated by Bhikkhu Candana 
 
Copyright © Bhikkhu Candana 2023 
 
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, Blessed Lord,” the Bhikkhus replied. 
 
The Blessed One said this:  
 
“This is the One and Only Path, that leads to the purification of beings; to completely 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.  
 
Now 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 and without having thoughts of longing 
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 and without having thoughts of 
longing 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 and 
without having thoughts of longing 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 and without having thoughts of longing or resentment towards the 
world.

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(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? 
 
“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.

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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. 
 
“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 and their Junction Points 
 
"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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
1.3. Meditation on Behaving with Clear Comprehension & Complete Alertness 
 
“Further, Bhikkhus, while going somewhere and while returning, the Bhikkhu behaves with clear 
comprehension and complete alertness. While looking forward, around him, or in any direction, 
the Bhikkhu behaves with clear comprehension and complete alertness. While bending and

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stretching his body, the Bhikkhu behaves with clear comprehension and complete alertness. 
While putting on and wearing his robes, his outer robe, and his alms bowl, the Bhikkhu behaves 
with clear comprehension and complete alertness. While eating and drinking, chewing, and 
tasting his food, the Bhikkhu behaves with clear comprehension and complete alertness. While 
urinating and defecating, the Bhikkhu behaves with clear comprehension and complete alertness. 
While walking, standing, sitting, sleeping, waking up, talking, and keeping silent, the Bhikkhu 
behaves with clear comprehension and complete alertness. 
 
“Thus, the Bhikkhu lives while being fully attentive, carefully staying with the body, mindful of 
it in all of 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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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

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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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
1.5. Looking Closely at 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.’ 
 
“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 junction points and how they arise, while they are being felt 
through and with the body.

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Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of 
the point of change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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

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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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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.

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“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 junction points. 
 
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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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.’ 
 
“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 junction points and how they arise, while they are being felt 
through and with the body.

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Further, he is fully attentive to the vanishing point of how the body is experienced: mindful of 
the point of change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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:

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‘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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
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 scattered about 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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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.

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“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 junction points. 
 
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.’ 
 
“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 junction points 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 change between its various transitions and junction points 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 ceasing of how the body is experienced: 
mindful of both, the point of origin and the ending of each of these transitions and junction 
points 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 junction points. 
 
(Observation of Feelings) 
 
“And how, Bhikkhus, is a Bhikkhu fully attentive, carefully staying with whatever feeling that is 
occurring; mindful of it in all of 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 happy nor a painful, but a neutral one.’   
 
“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

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experiencing a neutral feeling through contact with his body, he knows: ‘This feeling I’m 
experiencing through contact with my body, is neither happy nor a painful, but a neutral one.’   
 
“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, 
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 happy nor painful, but a neutral one.’   
 
“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 the 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.’

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“Similarly, while closely observing his Citta being constricted, the Bhikkhu knows: ‘The Citta is 
tightened.’ Or, while closely observing his Citta not being tightened but relaxed, he knows: ‘The 
Citta is not tightened but relaxed.’  
 
“Similarly, while closely observing his Citta being scattered, the Bhikkhu knows: ‘The Citta is 
disturbed.’ Or, while closely observing his Citta not being disturbed, he knows: ‘The Citta is free 
from any disturbance.’  
 
“Similarly, while closely observing his Citta being greatly expanded, the Bhikkhu knows: ‘The 
Citta is greatly spread out.’ Or, while closely observing his Citta not being greatly spread out, he 
knows: ‘The Citta is not greatly spread out.’  
 
“Similarly, while closely observing his Citta being inferior in its quality, the Bhikkhu knows: 
‘The Citta is lower in its quality.’ Or, while closely observing his Citta becoming superior and 
accomplished, he knows: ‘The Citta is becoming superior and accomplished in its quality.’  
 
“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 and seeing it as not yet released, he knows: ‘The 
Citta is not yet released.’  
 
“Thus, the Bhikkhu lives while being fully attentive, carefully staying with whatever states that 
are occurring in the Citta (Heart); 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 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 the 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.

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(Observation of Phenomena & their Relationships) 
 
4.1 The Section on the Hindrances  
 
“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 the not-yet-arisen sensual desire 
could 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 by continuously abandoning and 
moving away from sensual desire, eliminates in him the possibility for it to arise again in the 
future. 
 
B. Here, Bhikkhus, while closely observing the presence of hatred (or resistance) in him, the 
Bhikkhu knows: ‘There is hatred/resistance in me.’ Also, while closely observing the absence of 
hatred (or resistance) in him, he knows: ‘There is no hatred/resistance in me.’  
The Bhikkhu also knows and understands the manner in which the not-yet-arisen hatred (or 
resistance) could arise in him; he knows and understands the manner in which the already arisen 
hatred (or resistance) is abandoned in him; and he knows and understands how by continuously 
abandoning hatred (or resistance), eliminates in him the possibility for it to arise again in the 
future. 
 
C. Here, Bhikkhus, while closely observing the presence of drowsiness and procrastination in 
him, the Bhikkhu knows: ‘There is drowsiness and procrastination in me.’ Also, while closely 
observing the absence of drowsiness and procrastination in him, he knows: ‘There is no 
drowsiness or procrastination in me.’  
The Bhikkhu also knows and understands the manner in which the not-yet-arisen drowsiness and 
procrastination could arise in him; he knows and understands the manner in which the already 
arisen drowsiness and procrastination are abandoned in him; and he knows and understands how 
by continuously abandoning drowsiness and procrastination, eliminates in him the possibility for 
them to arise again in the future.

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D. Here, Bhikkhus, while closely observing the presence of restlessness and worry in him, the 
Bhikkhu knows: ‘There is 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 the not-yet-arisen restlessness 
and could 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 by 
continuously abandoning restlessness and worry, eliminates in him 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.’  
The Bhikkhu also knows and understands the manner in which not-yet-arisen skeptical doubt 
could 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 by continuously abandoning 
skeptical doubt, eliminates in him 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 the 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.

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“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.’ 
Similarly, the Bhikkhu closely observes perceptions, as he knows and understands: ‘This is a 
perception. It is in this way that perceptions arise. It is in this way that perceptions 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

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“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 visible forms, and how the fetter or attachment that is produced based on these 
two coming together, truly develops; he also knows and understands the manner in which the 
not-yet-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 by continuously abandoning that fetter or attachment, eliminates in him 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 audible sounds, and how the fetter or attachment that is produced based on these 
two coming together, truly develops; he also knows and understands the manner in which the 
not-yet-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 by continuously abandoning that fetter or attachment, eliminates in him 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, and how the fetter or attachment that is produced based on 
these two coming together, truly develops; he also knows and understands the manner in which 
the not-yet-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 by continuously abandoning that fetter or attachment, eliminates in him 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, and how the fetter or attachment that is produced based on 
these two coming together, truly develops; he also knows and understands the manner in which 
the not-yet-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 by continuously abandoning that fetter or attachment, eliminates in him 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, and how the fetter or attachment that is produced 
based on these two coming together, truly develops; he also knows and understands the manner 
in which the not-yet-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

[page 18]
understands how by continuously abandoning that fetter or attachment, eliminates in him 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, and how the fetter or attachment that is 
produced based on these two coming together, truly develops; he also knows and understands the 
manner in which the not-yet-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 by continuously abandoning that fetter or attachment, eliminates 
in him 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 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?

[page 19]
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 not-yet-arisen Mindfulness 
Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Mindfulness Awakening Factor could 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 
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 not-yet-arisen Investigation of 
states Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Investigation of states Awakening Factor could 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 not-yet-arisen Persevering 
Effort Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Persevering Effort Awakening Factor could 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 not-yet-arisen Joy Awakening 
Factor would arise in him; he knows and understands the manner in which the already arisen Joy 
Awakening Factor could 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 not-yet-arisen Tranquility of 
Mind Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Tranquility of Mind Awakening Factor could continue to grow and be developed 
to perfection in him.

[page 20]
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 not-yet-arisen Stability of 
Mind Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Stability of Mind Awakening Factor could 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.’  
The Bhikkhu also knows and understands the manner in which the not-yet-arisen Equanimity 
Awakening Factor would arise in him; he knows and understands the manner in which the 
already arisen Equanimity Awakening Factor could 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

[page 21]
“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?  
“Here, Bhikkhus, the Bhikkhu by closely observing, he comes to know and understands for 
himself: ‘this is Suffering; this is the Cause and Origin of Suffering; this is the Ending of 
Suffering, and this is the Path of Practice that leads you to the ending of Suffering.’ 
 
 
 
“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 origination of phenomena is 
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 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!

[page 22]
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 
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.

[page 23]
“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!  
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 
completely overcome sadness and lamentation, to leave behind pain and mental anguish, and

[page 24]
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 to address what was asked." 
 
That is what the Blessed One said.  
 
Fully contented and satisfied, the Bhikkhus were delighted in listening to the Blessed One’s 
words. 
Sādhu 
Sādhu 
Sādhu