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contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Thus, monks, a monk is mindful. Mindful, monks, a monk should dwell. This is our instruction to you. Fourth. 5. The Sutta on the Heap of Wholesome Things 411. “’A heap of wholesome things,’ monks, one who says this would rightly say it of the four establishments of mindfulness. For this, monks, is entirely a heap of wholesome things, namely— the four establishments of mindfulness. “Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; in feelings… in mind… contemplating mind in mind… in phenomena, contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. ’A heap of wholesome things,’ monks, one who says this would rightly say it of these four establishments of mindfulness. For this, monks, is entirely a heap of wholesome things, namely— the four establishments of mindfulness.” Fifth. 6. The Sutta on Restraint by the Pātimokkha 412. Then a certain monk approached the Blessed One… Having sat down to one side, that monk said to the Blessed One: “It would be good for me, 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, resolute.” “Therefore, monk, first purify the beginning of wholesome qualities. And what is the beginning of wholesome qualities? Here, monk, you should dwell restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. When, monk, you dwell restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults, you should undertake and train in the training rules. Then, bhikkhu, relying on virtue, established in virtue, you should develop the four foundations of mindfulness.” “Which four? Here, bhikkhu, you should dwell contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure concerning the world. You should dwell contemplating feelings… …mind… …mental qualities in mental qualities, ardent, clearly comprehending, mindful, removing covetousness and displeasure concerning the world. When, bhikkhu, relying on virtue, established in virtue, you thus develop these four foundations of mindfulness, then, bhikkhu, whatever night or day comes to you, growth alone is to be expected in wholesome states, not decline.” Then that bhikkhu, delighting in and approving the Blessed One’s words, rose from his seat, saluted the Blessed One, and keeping him on his right, departed. Then that bhikkhu, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter— for the sake of which noble sons rightly go forth from home to homelessness— that unsurpassed culmination of the holy life, he realized for himself with direct knowledge, and attaining it, he dwelt therein. He understood: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the Arahants. The Sixth. 7. Discourse on Misconduct 413. Then a certain bhikkhu approached 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, resolute.” “Therefore, bhikkhu, first purify the beginning in wholesome states. And what is the beginning of wholesome states? Here, bhikkhu, abandoning misconduct in body, you should develop good conduct in body. Abandoning misconduct in speech, you should develop good conduct in speech. Abandoning misconduct in mind, you should develop mind you will cultivate good conduct. When you, bhikkhu, abandon bad bodily conduct and cultivate good bodily conduct, abandon bad verbal conduct and cultivate good verbal conduct, abandon bad mental conduct and cultivate good mental conduct, then you, bhikkhu, relying on virtue, established in virtue, should cultivate the four foundations of mindfulness.” “Which four? Here, you, bhikkhu, dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; in feelings… in mind… in mental qualities, dwell contemplating mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. When you, bhikkhu, relying on virtue, established in virtue, thus cultivate these four foundations of mindfulness, then for you, bhikkhu, whatever night or day comes, growth alone is to be expected in wholesome qualities, not decline.” …And that bhikkhu became an Arahant. The Seventh. 8. Discourse on Friends “Those, bhikkhus, whom you would pity, and those who would consider it worth listening to— friends or companions, relatives or kinsmen— they should be encouraged, established, and settled by you, bhikkhus, in the cultivation of 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 concerning the world; in feelings… in mind… in mental qualities, dwells contemplating mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Those, bhikkhus, whom you would pity, and those who would consider it worth listening to— friends or companions, relatives or kinsmen— they should be encouraged, established, and settled by you, bhikkhus, in the cultivation of these four foundations of mindfulness.” The Eighth. 9. Discourse on Feelings “There are these three feelings, bhikkhus. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— these, bhikkhus, are the three so, feeling. For the full understanding of these three feelings, bhikkhus, the four foundations of mindfulness should be developed. "Which four? Here, bhikkhus, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; (he dwells observing) feelings in feelings... mind in mind... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For the full understanding of these three feelings, bhikkhus, these four foundations of mindfulness should be developed." The Ninth. 10. Discourse on the Fermentations 416. "There are these three fermentations, bhikkhus. Which three? The fermentation of sensual desire, the fermentation of becoming, the fermentation of ignorance – these, bhikkhus, are the three fermentations. For the abandoning of these three fermentations, bhikkhus, the four foundations of mindfulness should be developed. "Which four? Here, bhikkhus, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; (he dwells observing) feelings in feelings... mind in mind... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For the abandoning of these three fermentations, bhikkhus, these four foundations of mindfulness should be developed." The Tenth. The Fifth Chapter: The Deathless. Its Summary – The Deathless, Origin, Path, Mindfulness, and Heap of Wholesome (States); Pātimokkha, Misconduct, Friend, Feeling, and with Fermentation. 6. The Chapter on the Ganges Repetition. 1-12. The Dozen Discourses beginning with the River Ganges. 417-428. "Just as, bhikkhus, the river Ganges slopes, inclines, and tends towards the east; even so, bhikkhus, a monk developing the four foundations of mindfulness, making much of the four foundations of mindfulness, slopes, inclines, and tends towards Nibbāna. "And how, bhikkhus, does a monk developing the four foundations of mindfulness, making much of the four foundations of mindfulness, slope, incline, and tend towards Nibbāna? Here, bhikkhus, a monk dwells observing the body in the body... He dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; ...in feelings... ...in mind... ...in phenomena, observing phenomena, he dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. "Thus, monks, a monk, developing the four foundations of mindfulness, making the four foundations of mindfulness his frequent practice, leans towards Nibbāna, inclines towards Nibbāna, gravitates towards Nibbāna." —this should be expanded. The Sixth Chapter on the Ganges Repetition. Its Summary – Six leaning to the east, Six leaning to the ocean; These two sixes are twelve, Thus is the chapter called. 7. The Chapter on Diligence 1-10. The Ten Discourses beginning with the Tathāgata 429-438. "As far as, monks, beings are without feet, or two-footed, or four-footed, or many-footed"—this should be expanded. The Seventh Chapter on Diligence. Its Summary – Tathāgata, foot, peak, root, essence, and rainy season; King, moon, sun, with cloth is the tenth item. 8. The Chapter on Things to be Done with Strength 1-12. The Twelve Discourses beginning with Strength 439-450. "Just as, monks, whatever deeds are done with strength"—this should be expanded. The Eighth Chapter on Things to be Done with Strength. Its Summary – Strength, seed, and elephant, tree, with a pot, ear of grain; With the sky, and two clouds, boat, guest, river. 9.