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3. The Connected Discourses on the Foundations of Mindfulness 1. The Chapter on Ambapāli 1. The Discourse on Ambapāli 367. Thus have I heard: At one time the Blessed One was staying in Vesālī, in Ambapāli’s Grove. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!” “Venerable sir,” they replied to the Blessed One. The Blessed One said this: “This, bhikkhus, is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna— namely, the four foundations of mindfulness. Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. This, bhikkhus, is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna— namely, the four foundations of mindfulness.” This is what the Blessed One said. The bhikkhus were pleased and delighted in the Blessed One’s words. The First. 2. The Discourse on Mindfulness 368. At one time the Blessed One was staying in Vesālī, in Ambapāli’s Grove. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!” “Venerable sir,” they replied to the Blessed One. The Blessed One said this: “Mindful, bhikkhus, should a bhikkhu dwell, clearly comprehending. This is our instruction to you. And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. In feelings... In mind... In phenomena, he dwells contemplating phenomena, ardent... mindful and clearly comprehending, removing covetousness and displeasure in the world. Thus, monks, a monk is mindful. “And how, monks, is a monk clearly comprehending? Here, monks, a monk acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking around; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when wearing his robes, bowl, and outer robe; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. Thus, monks, a monk is clearly comprehending. A monk, monks, should dwell mindful and clearly comprehending. This is our instruction to you.” Second. 3. Discourse to a Monk 369. At one time the Blessed One was dwelling in Savatthi, in Jeta’s Grove, Anathapindika’s Park. Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that monk said to the Blessed One: “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” “Indeed, some foolish men here entreat me, and when the Dhamma is taught, they think they should follow me.” “Let the Blessed One teach me the Dhamma in brief, venerable sir, let the Fortunate One teach me the Dhamma in brief. Perhaps I might understand the meaning of what the Blessed One says, perhaps I might be an heir to what the Blessed One says.” “Therefore, monk, first purify the beginning in wholesome states. And what is the beginning of wholesome states? Well-purified virtue and straightened view. When, monk, your virtue is well-purified and your view is straightened, then, monk, relying on virtue, established in virtue, Here you should develop the four foundations of mindfulness in three ways. Which four? Here, monk, you should dwell contemplating the body in the body internally, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world; or you should dwell contemplating the body in the body externally, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world; or you should dwell contemplating the body in the body internally and externally, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. Or internally in feelings... or externally in feelings... or internally and externally in feelings, you should dwell contemplating feelings, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. Or internally in mind... or externally in mind... or internally and externally in mind, you should dwell contemplating mind, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. Or internally in phenomena... or externally in phenomena... or internally and externally in phenomena, you should dwell contemplating phenomena, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. When, monk, relying on virtue, established in virtue, you thus develop these four foundations of mindfulness in three ways, then, monk, for you, whatever night or day comes, growth alone is to be expected in wholesome states, not decline. Then that monk, having delighted in and approved of the Blessed One's words, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then that monk, dwelling alone, secluded, diligent, ardent, resolute, not long after—for the sake of which clansmen rightly go forth from home to homelessness, that unsurpassed—the culmination of the holy life, having realized it for himself with direct knowledge in this very life, he entered upon and dwelt in it. He directly knew: "Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being." And that monk became one of the Arahants. The third. 4. Sālas Spoken 370. At one time the Blessed One was dwelling among the Kosalans, in the brahmin village of Sālā. There, the Blessed One addressed the bhikkhus... and said this: “Those bhikkhus, monks, who are new, recently ordained, newly come to this Dhamma and Discipline, those bhikkhus, monks, should be encouraged, established, and settled in the development of the four foundations of mindfulness. Which four? Come, friends, dwell contemplating the body in the body, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the knowledge of the body as it really is; dwell contemplating feelings in feelings, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the knowledge of feelings as they really are; dwell contemplating mind in mind, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the knowledge of mind as it really is; dwell contemplating phenomena in phenomena, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the knowledge of phenomena as they really are. And those bhikkhus, monks, who are trainees, who have not attained their goal, who dwell aspiring for the unsurpassed security from bondage, they too dwell contemplating the body in the body, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the full understanding of the body; contemplating feelings in feelings, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the full understanding of feelings; contemplating mind in mind, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the full understanding of mind; contemplating phenomena in phenomena, ardent, clearly comprehending, unified, with a serene mind, concentrated, with a one-pointed mind, for the full understanding of phenomena. And those bhikkhus, monks, who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, whose fetters of existence are utterly destroyed, who are liberated through right knowledge, they too contemplate the body in the body... They dwell observing the body, ardent, clearly comprehending, with unified mind, with clear mind, concentrated, with one-pointed mind, disassociated from the body; in feelings they dwell observing feelings, ardent, clearly comprehending, with unified mind, with clear mind, concentrated, with one-pointed mind, disassociated from feelings; in mind they dwell observing mind, ardent, clearly comprehending, with unified mind, with clear mind, concentrated, with one-pointed mind, disassociated from mind; in phenomena they dwell observing phenomena, ardent, clearly comprehending, with unified mind, with clear mind, concentrated, with one-pointed mind, disassociated from phenomena. And those monks, bhikkhus, who are new, recently gone forth, newly come to this Dhamma and Discipline, those monks, bhikkhus, should be encouraged, established, and settled in the development of these four foundations of mindfulness. Fourth. 5. The Discourse on the Heap of Unwholesome Things 371. Occasion at Savatthi. There, indeed, the Blessed One said this: ‘A heap of unwholesome things,’ bhikkhus, when one rightly says this, one would say it of the five hindrances.