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bow your head at venerable Ānanda's feet, saying: 'Venerable sir, the householder Sirivaḍḍha is afflicted, suffering, gravely ill. He bows his head at venerable Ānanda's feet.' And say this: 'It would be good, venerable sir, if venerable Ānanda would approach the dwelling of the householder Sirivaḍḍha, out of compassion.'" "Yes, venerable sir," that man, having assented to the householder Sirivaḍḍha, went to venerable Ānanda; having approached, venerable Ānanda... Having greeted, he sat down to one side. Seated to one side, that man said this to the Venerable Ānanda: "Householder Sirivaḍḍha, venerable sir, is sick, suffering, gravely ill. He bows his head at the feet of the Venerable Ānanda. And he says this: ‘It would be good, venerable sir, if the Venerable Ānanda would approach the dwelling of Householder Sirivaḍḍha, out of compassion.’" The Venerable Ānanda consented by his silence. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and approached the dwelling of Householder Sirivaḍḍha; having approached, he sat down on the seat prepared. Having sat down, the Venerable Ānanda said this to Householder Sirivaḍḍha: "Are you getting by, householder? Are you coping? Are your painful feelings receding, not advancing? Is their receding apparent, not their advancing?" "No, venerable sir, I am not getting by, I am not coping. My severe painful feelings are advancing, not receding; their advancing is apparent, not their receding." "Therefore, householder, you should train yourself thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world; in feelings… in mind… in phenomena I will dwell contemplating phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world.’ Thus, householder, you should train yourself." "Venerable sir, these four foundations of mindfulness taught by the Blessed One exist, these qualities exist in me, and I am seen in these qualities. Indeed, venerable sir, I dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world; in feelings… in mind… in phenomena I dwell contemplating phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. And these five lower fetters, venerable sir, taught by the Blessed One, de..." purified, I, venerable sir, do not perceive anything of them in myself that has not been abandoned.” “Gains for you, householder, well-obtained for you, householder! The fruit of non-returning has been declared by you, householder.” The Ninth. 10. Mānadinna Sutta 396. The same occasion. Now at that time the householder Mānadinna was afflicted, suffering, gravely ill. Then the householder Mānadinna addressed a certain man – “Come, good man… (as before)… It is not bearable for me, venerable sir, it is not endurable. Severe painful feelings increase in me, they do not decrease; their increase is evident, not their decrease. And being afflicted, venerable sir, by such a painful feeling, I dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; contemplating feelings… (as before)… mind… (as before)… phenomena in phenomena, I dwell ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. And these five lower fetters, venerable sir, taught by the Blessed One, I, venerable sir, do not perceive anything of them in myself that has not been abandoned.” “Gains for you, householder, well-obtained for you, householder! The fruit of non-returning has been declared by you, householder.” The Tenth. The Chapter on Steadfastness in Virtue, the Third. Its Summary – Virtue, Steadfastness, Decline, Pure, Brahmin’s Instruction; Equanimity, World, Prosperity, with Mānadinna, these are ten. 4. The Unheard Chapter 1. The Unheard Sutta 397. Occasion at Sāvatthī. “‘This is contemplation of the body in the body’ – thus, monks, in teachings unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘And this contemplation of the body in the body should be developed’ – thus, monks… (as before)… ‘has been developed’ – thus, monks, in teachings unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose.” “‘This is contemplation of feelings in feelings’ – thus, monks… Thus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This contemplation of feelings in feelings is to be developed,’ thus, bhikkhus, for me… ‘it has been developed,’ thus, bhikkhus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This is contemplation of mind in mind,’ thus, bhikkhus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This contemplation of mind in mind is to be developed,’ thus, bhikkhus, for me… ‘it has been developed,’ thus, bhikkhus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This is contemplation of phenomena in phenomena,’ thus, bhikkhus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This contemplation of phenomena in phenomena is to be developed,’ thus, bhikkhus, for me… ‘it has been developed,’ thus, bhikkhus, in teachings unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose. The First. 2. Discourse on Dispassion 398. “These four foundations of mindfulness, bhikkhus, when developed and cultivated, lead to complete revulsion, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. “Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure concerning the world. He dwells contemplating feelings… mind… phenomena in phenomena, ardent, clearly comprehending, mindful, removing covetousness and displeasure concerning the world. These four foundations of mindfulness, bhikkhus, when developed and cultivated, lead to complete revulsion, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna.” i. Second. 3. The Discourse on Neglected 399. "For whosoever, monks, the four foundations of mindfulness are neglected, for them the noble path leading to the complete destruction of suffering is neglected. For whosoever, monks, the four foundations of mindfulness are undertaken, for them the noble path leading to the complete destruction of suffering is undertaken. "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... In mental qualities, he dwells contemplating mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For whosoever, monks, these four foundations of mindfulness are neglected, for them the noble path leading to the complete destruction of suffering is neglected. For whosoever, monks, these four foundations of mindfulness are undertaken, for them the noble path leading to the complete destruction of suffering is undertaken." Third. 4. The Discourse on Developed 400. "These four foundations of mindfulness, monks, when developed and frequently practiced, lead from this shore to the other shore. "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... In mental qualities, he dwells contemplating mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. These, monks, are the four foundations of mindfulness, when developed and frequently practiced, lead from this shore to the other shore." Fourth. 5. The Discourse on Mindfulness 401. At Sāvatthī. "Mindful, monks, a monk should dwell, clearly comprehending. This is our instruction to you." "And how, monks, is a monk mindful? 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... In mental qualities... he dwells observing phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. Thus, monks, a monk is mindful. “And how, monks, is a monk clearly comprehending? Here, monks, for a monk, feelings arise known, they persist known, they cease known. Thoughts arise known, they persist known, they cease known. Perceptions arise known, they persist known, they cease known. Thus, monks, a monk is clearly comprehending. Mindful, monks, a monk should dwell, clearly comprehending. This is our instruction to you.” The fifth. 6. The Attainment Sutta “These, monks, are the four foundations of mindfulness. Which four? Here, monks, a monk dwells observing 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 observing phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. These, monks, are the four foundations of mindfulness. From the cultivation and frequent practice of these four foundations of mindfulness, one of two fruits is to be expected: