English
either final knowledge in this very life, or non-returning if there is a remnant of clinging.” The sixth. 7. The Desire 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. For him, dwelling observing the body in the body, the desire for the body is abandoned. With the abandonment of desire, the Deathless is realized. “He dwells observing feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. For him, dwelling observing feelings in feelings, the desire for feelings is abandoned. With the abandonment of desire, the Deathless is realized. “He dwells observing mind in mind He dwells observing, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing mind in mind, the desire he has for mind is abandoned. With the abandoning of desire, the Deathless is realized. He dwells observing mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing mental qualities in mental qualities, the desire he has for mental qualities is abandoned. With the abandoning of desire, the Deathless is realized." The Seventh. 8. The Discourse on Full Understanding 404. "Monks, there are these four foundations of mindfulness. Which four? Here, monks, a monk dwells observing body in body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing body in body, the body is fully understood by him. With the body fully understood, the Deathless is realized. He dwells observing feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing feelings in feelings, feelings are fully understood by him. With feelings fully understood, the Deathless is realized. He dwells observing mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing mind in mind, the mind is fully understood by him. With the mind fully understood, the Deathless is realized. He dwells observing mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells observing mental qualities in mental qualities, mental qualities are fully understood by him. With mental qualities fully understood, the Deathless is realized." The Eighth. 9. The Discourse on Development 405. "Monks, I will teach the development of the four foundations of mindfulness. Listen to that." "What, monks, is the development of the four foundations of mindfulness? Here, monks, a monk dwells observing body in body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; in feelings...and so on...in mind...and so on...in mental qualities. he dwells contemplating phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. This, indeed, monks, is the development of the four foundations of mindfulness. The Ninth. 10. The Discourse on Analysis 406. "Monks, I will teach you mindfulness, and the development of mindfulness, and the path leading to the development of mindfulness. Listen to that." "And what, monks, is mindfulness? Here, monks, a monk 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... he dwells contemplating mind in mind... he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. This, monks, is called mindfulness." "And what, monks, is the development of mindfulness? Here, monks, a monk dwells contemplating the phenomena of arising in the body, dwells contemplating the phenomena of vanishing in the body, dwells contemplating the phenomena of arising and vanishing in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. He dwells contemplating the phenomena of arising in feelings... He dwells contemplating the phenomena of arising in mind... He dwells contemplating the phenomena of arising in phenomena, dwells contemplating the phenomena of vanishing in phenomena, dwells contemplating the phenomena of arising and vanishing in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. This, monks, is called the development of mindfulness. "And what, monks, is the path leading to the development of mindfulness? It is this Noble Eightfold Path, namely – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called the path leading to the development of mindfulness." The Tenth. The Fourth Chapter on the Unheard. Its Summary – Unheard, dispassion, missed, development, mindfulness; Knowledge, desire, full understanding, b and by way of analytical development. 5. Chapter on the Deathless 1. Discourse on the Deathless 407. At Sāvatthī. “Monks, dwell with minds well-established in the four foundations of mindfulness. Lest the Deathless be lost to you. Which four? Here, monks, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world; in feelings... (etc.)... in mind... (etc.)... in phenomena, observing phenomena in phenomena, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. Monks, dwell with minds well-established in these four foundations of mindfulness. Lest the Deathless be lost to you.” The First. 2. Discourse on Origination 408. “Monks, I shall teach you the origination and the passing away of the four foundations of mindfulness. Listen to that. And what, monks, is the origination of the body? From the origination of nutriment is the origination of the body; from the cessation of nutriment is the passing away of the body. From the origination of contact is the origination of feelings; from the cessation of contact is the passing away of feelings. From the origination of name-and-form is the origination of mind; from the cessation of name-and-form is the passing away of mind. From the origination of attention is the origination of phenomena; from the cessation of attention is the passing away of phenomena.” The Second. 3. Discourse on the Path 409. At Sāvatthī. There, indeed, the Blessed One addressed the monks: “Once, monks, I was dwelling in Uruvelā, on the bank of the river Nerañjarā, at the Ajapāla Banyan tree, having just attained full enlightenment. To me, monks, secluded and withdrawn, such a thought arose in my mind: ‘This is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the attainment of the right way, for the realization of Nibbana, namely, the four foundations of mindfulness.’” “Which four? Or a monk should dwell observing the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world; or a monk should dwell observing feelings in feelings... (etc.)... or a monk in the mind... …or a monk should dwell contemplating dhammas in dhammas, ardent, fully aware, and mindful, removing covetousness and displeasure in the world. This is the one-way path 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.” “Then, monks, Brahmā Sahampati, having known with his mind the thought-process in my mind—just as a strong man might extend his flexed arm or flex his extended arm—vanished from the Brahmā world and appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe over one shoulder, saluted me with joined hands and said to me: ‘So it is, Blessed One! So it is, Sugata! This, venerable sir, is the one-way path 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, venerable sir, a monk should dwell contemplating the body in the body, ardent, fully aware, and mindful, removing covetousness and displeasure in the world; or in feelings…or in mind…or, venerable sir, a monk should dwell contemplating dhammas in dhammas, ardent, fully aware, and mindful, removing covetousness and displeasure in the world. This, venerable sir, is the one-way path 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, monks, Brahmā Sahampati said. Having said this, he further said: ‘The one who sees the end of birth, the compassionate one, knows the one-way path, desiring welfare; By this path did they cross in the past, and will cross, and do cross the flood.’” The third. 4. Sati Sutta 410. “Mindful, monks, a monk should dwell, a. 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 phenomena,