TheFourFoundationsOfMindfulness Ebook PDF

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tiQDS
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1
The Four
Foundations
of Mindfulness
Satipatthana Sutta
Edited by
Luang Por Jamnian's students
DEDICATION
This is the second edition of the Satipatthana Sutta
Prepared and published on behalf of the Venerable
Phra Ajahn Jamnian Seelassettho;
And in honor of the teachings of the Buddha

which he conveys with care, reverence, wisdom
and deep understanding.
This publication is made for free distribution
by
supporters and students who have benefitted
from these teachings.
This work may be republished and redistributed in any

medium. Any such republication and redistribution must
also be free and unrestricted and clearly marked as such,
with attributions of this work and the sources referenced
herein.
First edition: 2008
Second Edition: 2012
eBook Edition: 2013
CONTENTS
Satipatthana Sutta
I. The Contemplation of Body
1. Mindfulness of Breathing
2. The Postures of the Body
3. Mindfulness with Full Awareness
4. Reflection on the Repulsiveness of Body
5. Reflection on the Material Elements
11
6. The Nine Cemetery Contemplations
12
II. The Contemplation of Vedana
23
III. The Contemplation of Citta
26
IV. The Contemplation of Dhamma
29
1. The Five Hindrances
29
2. The Five Aggregates of Clinging
33
3. The Six Internal and External

Sense Bases
35
4. The Seven Factors of Enlightenment
39
5. The Four Noble Truths
44
V. Fruitions
67
Notes
74
Sources
77
The Four Foundations of

Mindfulness
Satipatthana Sutta
Thus have I heard. At one time the Buddha was
living among the Kurus, at Kammasadamma, a
market town of the Kuru people. There the
Buddha addressed the monks thus: "Monks," and
they replied to him, "Venerable Sir." The Buddha
spoke as follows:
This is the only way, monks, for the supreme
purification of beings, for the overcoming of
sorrow and lamentation, for the destruction of
suffering and grief, for reaching the right path, for
the attainment of Nibbana,
namely, the four
foundations of mindfulness. What are the four?

Herein
(in
contemplating
this
teaching)
body in
monk
dwells
body, 1 ardent,
clearly
comprehending and mindful, having overcome, in

this world, covetousness and grief;
The Four Foundations of Mindfulness
He dwells contemplating
ardent,
clearly
vedana
comprehending
in
vedana,:1
and
mindful,
having overcome, in this world, covetousness and

grief;
He dwells contemplating citta in citta,J. ardent,
clearly
comprehending
and
mindful,
having
overcome, in this world, covetousness and grief;

He dwells contemplating dhamma in dhamma,~
ardent,
clearly
comprehending
and
mindful,
having overcome, in this world, covetousness and

grief.
I. The Contemplation of the Body

1. Mindfulness of Breathing
And how does a monk dwell contemplating body in
body?
Herein, monks, a monk, having gone to the forest,
to the foot of a tree or to an empty place, sits down
with his legs crossed, keeps his body erect and his
mindfulness alert. Ever mindful he breathes out,
mindful he breathes in.
Breathing out a long breath, he knows, "I am
breathing out a long breath"; breathing in a long
breath,
he knows,
"I am
breathing
in a long
breath." Breathing out a short breath, he knows, "I

am breathing out a short breath"; breathing in a
short breath, he knows, "I am breathing in a short
breath."
"Experiencing the whole (breath) body, I shall
breathe out," thus he trains himself. "Experiencing
the whole (breath) body, I shall breathe in," thus he
trains himself. "Calming the activity of the (breath)

body, I shall breathe out," thus he trains himself.
"Calming the activity of the (breath) body, I shall
breathe in," thus he trains himself.
Just as a skillful turner or turner's apprentice,
making a long turn, knows, "I am making a long
turn," or making a short turn, knows, "I am making
a short turn," just so the monk, breathing out a
long breath, knows, "I am breathing out a long
breath"; breathing in a long breath, he knows, "I
am breathing in a long breath." Breathing out a
short breath, he knows, "I am breathing out a short
breath"; breathing in a short breath, he knows, "I
am breathing in a short breath." "I am breathing
out," thus he trains himself, experiencing the whole
(breath) body., "I am breathing in," thus he trains
himself, experiencing the whole (breath) body. "I
am breathing out," thus he trains himself, calming
bodily fabrication (breath). "I am breathing in," thus
he
trains
himself,
calming
(breath).
bodily
fabrication
Thus he dwells contemplating body in body

internally, or he dwells contemplating body in
body externally, or he dwells contemplating
body in body internally and externally.s He
dwells contemplating the arising nature in
body,
or he dwells contemplating
passing
nature in body, or he dwells contemplating the

arising nature and passing nature in body. His
mindfulness is firmly established with the
knowing, "There is the body," to the extent
necessary just for knowing and being aware,
neither Tanha
(craving)
nor Dhitti (wrong
view) can abide within him, and he clings to

nothing in the world.
Thus also, monks, a
monk dwells contemplating body in body.
2. The Postures of the Body

And further, monks, a monk knows, when he 1s
walking, "I am walking"; he knows, when he 1s
standing, "I am standing"; he knows, when he 1s
sitting, "I am sitting"; he knows, when he is lying
down, "I am lying down"; or just as his body is

disposed so he knows it.

body in body internally and externally ..s He
body, or he dwells contemplating
passing

neither Tanha (craving) nor Dhitti (wrong
Thus also, monks, a
3. Mindfulness with Full Awareness

And further, monks, a monk, when going forward
and backward, is fully aware of what he is doing; in
looking straight on and looking away, is fully aware

of what he is doing; in bending and in stretching, is
fully aware of what he is doing; in wearing robes
and carrying the bowl, is fully aware of what he is
doing; in eating, drinking, chewing and savoring, is
fully
aware
of what
he
is
doing;
in
passing
excrement or urine, is fully aware of what he is

doing; in walking, in standing, in sitting, in falling
asleep, in waking up, in speaking and in keeping
silence, is fully aware of what he is doing.
body in body internally and externally.~ He
body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
4. Reflection on the Repulsiveness of Body

And further, monks, a monk reflects on this very
body from the soles up and from the top of the
head-hairs down, encased by the skin, and full of
manifold impurity, thinking thus, "There are in this
body: hair of the head, hair of the body, nails,
teeth, skin, flesh, sinews, bones, marrow, spleen,
heart, liver, midriff, kidney, lungs, large intestine,
small
intestine,
undigested
food,
feces,
bile,
phlegm, lymph, blood, sweat, fat, tears, grease,

saliva, mucus, synovial fluid, urine."
Just as if there were a double-mouthed prov1s1on
bag full of various kinds of grain such as hill paddy,
paddy,
green
gram,
cow-peas,
sesames,
and
husked rice, and a man with sound eyes, having

opened that bag, were to take stock of the contents
thus: "This is hill paddy, this is paddy, this is green

gram, this is cow-pea, this is sesames, this is
husked rice." Just so, monks, a monk reflects on
this very body from the soles up and from the top
of the head-hairs down, encased by the skin and full
of manifold impurity, thinking thus: "There are in
this body, hair of the head, hair of the body, nails,
teeth, skin, flesh, sinews, bones, marrow, spleen,
heart, liver, midriff, kidney, lungs, large intestine,
small
intestine,
undigested
food,
feces,
bile,
phlegm, lymph, blood, sweat, fat, tears, grease,

saliva, mucus, synovial fluid, urine."
body in body internally and externally.s He
body,
passing


neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
5. Reflection on the Material Elements

And further, monks, a monk reflects on this very
body, however it be placed or disposed, by way of
the material elements: "There are in this body the
earth-element, the water-element, the fire-element,
and the wind-element. "2
Just as if, monks, a clever cow-butcher or his
apprentice, having slaughtered a cow and divided it
into portions, should be sitting at the junction of
four high roads, in the same way, a monk reflects
on this very body, as it is placed or disposed, by
way of the material elements: "There are in this
body the earth-element, the water-element, the
fire-element, and the wind-element."
10

body in body internally and externally. 2 He
body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
6. The Nine Cemetery Contemplations

(1) And further, monks, as if a monk were to see a
corpse thrown in a charnel ground, one, two, or
three days dead, bloated, blue and festering; he
then applies this perception to his own body thus:
11
"Verily, this body is also of the same nature; such it

will become and will not escape it."

body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a

corpse thrown in a charnel ground, being eaten by
crows, hawks, vultures, dogs, jackals or by different
kinds of worms; he then applies this perception to
12
his own body thus: "Verily, this body is also of the

same nature; such it will become and will not
escape it."
body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a

corpse thrown in a charnel ground and reduced to a
skeleton with some flesh and blood attached to it,
13
held together by tendons; he then applies this

perception to his own body thus: "Verily, this body
is also of the same nature; such it will become and
will not escape it."

body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a

( 4) And further, monks, as if a monk were to see a
14
skeleton blood-smeared and without flesh;
held
together by tendons, he then applies this perception

to his own body thus: "Verily, this body is also of
the same nature; such it will become and will not
escape it."
body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
15

skeleton without flesh and blood, held together by
tendons; he then applies this perception to his own
body thus: "Verily, this body is also of the same
nature; such it will become and will not escape it."
body,
passing

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
16

corpse thrown in a charnel ground and reduced to
disconnected bones, scattered in all directions here a bone of a hand, there a bone of a foot, there
a shin bone, there a thigh bone, there a pelvis,
there a scapula, there a spine, there a rib, there a
sternum, there a clavicle, there a bone of an arm,
there a vertebra, there a jaw bone, there teeth,
there a skull; he then applies this perception to his
own body thus: "Verily, this body is also of the
same nature; such it will become and will not
escape it."
body,
passing

17

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a

corpse thrown in a charnel ground, reduced to
bleached bones of conch-like color; he then applies
this perception to his own body thus: "Verily, this
body is also of the same nature; such it will become
and will not escape it."
body,
passing

18

neither Tanha
(craving) nor Dhitti (wrong

Thus also, monks, a

corpse thrown in a charnel ground reduced to
bones, more than a year-old, lying in a heap; he
then applies this perception to his own body thus:
wi II become and wi II not escape it."

body,
passing

19

neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a

corpse thrown in a charnel ground, reduced to
bones gone rotten and become powder; he then
applies this perception to his own body thus:
will become and will not escape it."
body,
passing

20
knowing, "There is the Body," to the extent

neither Tanha
(craving) nor Dhitti (wrong

Thus also, monks, a
II. The Contemplation of Vedana 1

And how, monks, does a monk dwell contemplating
vedana in vedana?
Herein,
monks,
monk
when
experiencing
pleasant vedana knows, "I experience a pleasant
vedana"I
When
experiencing
unpleasant vedana,
an
he
knows, "I experience an unpleasant vedana";

When
.
.
expenenc1ng
neither-pleasant-nor-
unpleasant vedana," he knows, "I experience a

neither-pleasant-norunpleasant vedana";
When experiencing a pleasant vedana based on
physical
contact,z
experience
21
he
knows,
"I
pleasant vedana based on physical contact ";

When experiencing a pleasant vedana based on
non-physical contact, he knows, "I experience a
pleasant vedana based on non-physical contact";
When experiencing an unpleasant vedana based on
physical
contact,
he
knows,
"I
experience
an
unpleasant vedana based on physical contact";

When experiencing an unpleasant vedana based on
non-physical contact, he knows, "I experience an
unpleasant vedana based on non- physical contact";
When
experiencing
unpleasant vedana based on physical contact, he

knows,
"I
expenence
unpleasant vedana based on physical contact ";

When
experiencing
unpleasant vedana based on non-physical contact,

he knows, "I experience a neither-pleasant-norunpleasant vedana based on non-physical contact."
Thus
he
dwells
contemplating
vedana
in
vedana internally, or he dwells contemplating
22
vedana in vedana externally, or he dwells

contemplating vedana in vedana internally and
externally.s
arising
He
nature
dwells
in
contemplating
vedana,
or
he
the
dwells
contemplating passing nature in vedana, or he

dwells contemplating the arising nature and
passing nature in vedana.
His mindfulness is
firmly established with the knowing, "There is

vedana," to the extent necessary just for
knowing
and
being
aware,
neither
Tanha
(craving) nor Dhitti (wrong view) can abide

within him, and he clings to nothing in the
world.
Thus also, monks, a monk dwells
contemplating vedana in vedana.
III. The Contemplation of Citta 3

And
how,
monks,
does
monk
dwells
contemplating citta in citta?

Herein, monks, a monk discerns citta with sensual
desire, as citta with sensual desire; citta without
sensual desire, as citta without sensual desire;
23
A monk discerns citta with aversion, as citta with

aversion; citta without aversion, as citta without
aversion;
A monk discerns citta with delusion, as citta with
delusion; citta without delusion, as citta without
delusion;
A monk discerns citta with dullness, as citta with
dullness;
A monk discerns citta with restlessness, as citta
with restlessness;
A monk discerns citta in state of absorption, as citta
in state of absorption;~
A monk discerns citta not in state of absorption, as
citta not in state of absorption; 2

A monk discerns citta in surpassable state, as citta
in surpassable state; 10
A monk discerns citta in unsurpassable state, as
citta in unsurpassable state; 11

A monk discerns citta in concentrated state, as citta
in concentrated state;
24
A monk discerns citta in unconcentrated state, as
citta in u nconcentrated state;

A monk discerns citta in liberated state, as citta in
liberated state; 12
A monk discerns citta in unliberated state, as citta
in unliberated state. 12
Thus he dwells contemplating citta in citta
internally, or he dwells contemplating citta in
citta externally, or he dwells contemplating

citta in citta internally and
externally.~ He
citta, or he dwells contemplating the passing

nature in citta, or he dwells contemplating the
arising nature and the passing nature in citta.
His mindfulness is firmly established with the
knowing, "There is the citta," to the extent
neither Tanha
(craving)
nor Dhitti (wrong

Thus also, monks, a
monk dwells contemplating citta in citta.
25
IV. The Contemplation of Dhamma

1. The Five Hindrances
And how, monks, does a monk dwell contemplating
dhamma in dhamma?
Herein,
monks,
monk
dwells
contemplating
dhamma in dhamma in the five hindrances.

How, monks, does a monk dwell contemplating
dhamma in dhamma in the five hindrances?
Herein, monks, when sensual desire is present
within the citta, a monk sees clearly that "There is
sensual desire present within my citta." Or, when
no sensual desire is present within the citta, he sees
clearly that "There is no sensual desire present
within my citta." And he sees clearly how the arising
of (unarisen) sensual desire comes to be. And he
sees clearly how the abandoning of (arisen) sensual
desire comes to be. And he sees clearly how no
further appearance in the future of the abandoned
sensual desire comes to be.
When ill will is present within the citta, a monk sees
26
clearly that "There is ill will present within my citta."

Or, when no ill will is present within the citta, he
sees clearly that "There is no ill will present within
my citta." And he sees clearly how the arising of
(unarisen) ill will comes to be. And he sees clearly
how the abandonment of (arisen) ill will comes to
be. And he sees clearly how no further appearance
in the future of the abandoned ill will comes to be.
When sloth and torpor is present within the citta, a
monk sees clearly that "There is sloth and torpor
present within my citta." Or, when no sloth and
torpor is present within the citta, he sees clearly
that "There is no sloth and torpor present within my
citta." And he sees clearly how the arising of

(unarisen) sloth and torpor comes to be. And he
sees clearly how the abandonment of (arisen) sloth
and torpor comes to be. And he sees clearly how no
further appearance in the future of the abandoned
sloth and torpor comes to be.
When restlessness and remorse
IS
present within
the citta, a monk sees clearly that "There is
27
restlessness and remorse present within my citta."

Or, when no restlessness and remorse is present
within the citta, he sees clearly that "There is no
restlessness and remorse present within my citta."
And he sees clearly how the arising of (unarisen)
restlessness and remorse comes to be. And he sees
clearly
how
the
abandonment
of
(arisen)
restlessness and remorse comes to be. And he sees

clearly how no further appearance in the future of
the abandoned restlessness and remorse comes to
be.
When doubt is present within the citta, a monk sees
clearly that "There is doubt present within my
citta." Or, when no doubt is present within the citta,

he sees clearly that "There is no doubt present
within my citta." And he sees clearly how the arising
of (unarisen) doubt comes to be. And he sees
clearly how the abandonment of (arisen) doubt
comes to be. And he sees clearly how no further
appearance in the future of doubt comes to be.
28
Thus he dwells contemplating

dhamma
internally,
or
dhamma
he
in
dwells
contemplating dhamma in dhamma externally,

or
he
dwells
contemplating
dhamma
in
dhamma internally and externally. He dwells

contemplating the arising nature in dhamma,
or he dwells contemplating passing nature in
dhamma,
or
he
dwells
contemplating
the
arising nature and passing nature in dhamma.

knowing,
"There
is the
Dhamma,"
to the
extent necessary just for knowing and being

aware,
neither Tanha
(craving)
nor Dhitti
(wrong view) can abide within him, and he

clings to nothing in the world.
Thus also,
monks, a monk dwells contemplating dhamma

in dhamma in the five hindrances.
2. The Five Aggregates of Clinging

And further, monks, a monk dwells contemplating
dhamma in dhamma in the five aggregates of
29
clinging. 13
dhamma in dhamma of the five aggregates of
clinging? There is the case where a monk discerns
"Such is rupa (form), such the arising of rupa, such
the
pass1ng
away
of
rupa.
Such
1s
vedana
(feeling/sensation), such the arising of vedana,

such the passing away of vedana. Such is sanna
(perception/memory), such the arising of sanna,
such the passing away of sanna. Such is sankara
(mental proliferation/ mental volition), such the
arising of sankara, such the passing way of sankara.
Such is vinnana (consciousness/knowing element),
the arising of vinnana, such the passing way of
vinnana. "
dhamma
internally,
or
dhamma
he
in
dwells
30
or
he
dwells
contemplating
dhamma
in

dhamma,
or
he
dwells
contemplating
the

knowing,
"There
is the
Dhamma,"
to the

aware,
neither Tanha
(craving)
nor Dhitti

Thus also,

in dhamma in the five aggregates of clinging.
3. The Six Internal and External Sense

Bases
dhamma in dhamma in the six internal and external
sense-bases.
31

dhamma in dhamma of the six internal and external
sense-bases?
A monk knows the eyes, he knows sights, he knows
the fetter (sanyojana) 14 that arises dependent on
both eye and sight. He knows how the arising of an
(unarisen) fetter comes to be. And he knows how
the abandonment of an (arisen) fetter comes to be.
And he knows how no further appearance in the
future of the abandoned fetter comes to be.
He knows the ear, he knows sounds, he knows the
fetter that arises dependent on
both ear and
sounds. He knows how the arising of an (unarisen)

fetter comes to
be.
And
he
knows
how
the
abandonment of an (arisen) fetter comes to be. And

he knows how no further appearance in the future
of the abandoned fetter comes to be.
He knows the nose, he knows smells, he knows the
fetter that arises dependent on both nose and
smells. He knows how the arising of an (unarisen)
fetter comes to
32
be.
And
he
knows
how
the

He knows the tongue, he knows tastes, he knows
the fetter that arises dependent on both tongue and
tastes. He knows how the arising of an (unarisen)
fetter comes to
be.
And
he
knows
how
the

He knows the body, he knows tactile objects, he
knows the fetter that arises dependent on both
body and tactile objects He knows how the arising
of an (unarisen) fetter comes to be. And he knows
how the abandonment of an (arisen) fetter comes
to be. And he knows how no further appearance in
the future of the abandoned fetter comes to be.
He knows the mana (the knowing citta), he knows
dhammaramana (in this case, mental objects), he
knows the fetter that arises dependent on both
mana and dhammaramana.
He knows how the
33
arising of an (unarisen) fetter comes to be. And he

knows how the abandonment of an (arisen) fetter
comes to
be.
And
he
knows
how no further
appearance in the future of the abandoned fetter

comes to be.
dhamma
internally,
or
dhamma
he
in
dwells

or
he
dwells
contemplating
dhamma
in

dhamma,
or
he
dwells
contemplating
the

knowing,
"There is the Dhamma,"
to the

aware,
neither
Tanha
(craving)
nor Dhitti

Thus also,
34
in dhamma of the six internal and external

sense-bases.
4. The Seven Factors of Enlightenment

dhamma
in
dhamma
in
the
seven
factors
of
enlightenment.
dhamma
in
dhamma
in
the
seven
factors
of
enlightenment?
Herein, monks, when the enlightenment-factor of
mindfulness is present within the citta, the monk
knows, "The enlightenment-factor of mindfulness is
present
within
my
citta."
Or
when
the
enlightenment-factor of mindfulness is not present

within the citta, he knows, "The enlightenmentfactor of mindfulness is not present within my
citta."
And he knows how the arising of the
(unarisen)
enlightenment-factor
of
mindfulness
comes to be. And he knows how the perfection

(through cultivation) of the arisen enlightenment-
35
factor of mindfulness comes to be.

When the enlightenment-factor of investigation of
dhamma is present within the citta, the monk
knows, "The enlightenment-factor of investigation
of dhamma is present within my citta". Or when the
enlightenment-factor of investigation of dhamma is
not present within
the
citta, he knows, "The
enlightenment-factor of investigation of dhamma is

not present within my citta."
And he knows how
the arising of the (unarisen) enlightenment-factor of

investigation of dhamma comes to be. And he
knows how the perfection (through cultivation) of
the arisen enlightenment-factor of investigation of
dhamma comes to be.
When the enlightenment-factor of perseverance is
present within the citta, the monk knows, "The
enlightenment-factor of perseverance is present
within my citta." Or when the enlightenment-factor
of investigation of perseverance is not present
within the citta, he knows, "The enlightenmentfactor of perseverance is not present within my
36
citta." And he knows how the arising of the

(unarisen)
enlightenment-factor of
perseverance

(through cultivation) of the arisen enlightenmentfactor of persevera nee comes to be.
When the enlightenment-factor of rapture is present
within
the
citta,
the
monk
knows,
"The
enlightenment-factor of rapture is present within

my citta." Or when the enlightenment-factor of
investigation of rapture is not present within the
citta,
he
knows,
"The
of
rapture 1s not present within my citta." And he

knows
how
the
ans1ng
of
the
(unarisen)
enlightenment-factor of rapture comes to be. And

he knows how the perfection (through cultivation)
of the arisen enlightenment-factor of rapture comes
to be.
When the enlightenment-factor of tranquility is
enlightenment-factor of tranquility is present within
my citta." Or when the enlightenment-factor of
37
investigation of tranquility is not present within the
citta,
he
knows,
"The
of
tranquility is not present within my citta." And he

how
knows
the
arising
of
the
(unarisen)
enlightenment-factor of tranquility comes to be.

And
he
knows
how
the
perfection
(through
cultivation) of the arisen enlightenment-factor of

tranquility comes to be.
When the enlightenment-factor of concentration 1s
enlightenment-factor of concentration is present
of investigation of concentration is not present
within the citta, he knows, "The enlightenmentfactor of concentration is not present within my
citta." And he knows how the arising of the

(unarisen)
enlightenment-factor of concentration

(through cultivation) of the arisen enlightenmentfactor of concentration comes to be.
When the enlightenment-factor of equanimity 1s
38

of
equanimity
is
present

of investigation of equanimity is not present within
the citta, he knows, "The enlightenment-factor of
equanimity is not present within my citta." And he
how
knows
the
ans1ng
of
the
(unarisen)
enlightenment-factor of equanimity comes to be.

And
he
knows
how
the
perfection
(through
cultivation) of the arisen enlightenment-factor of

equanimity comes to be.

dhamma
internally,
or
dhamma
he
in
dwells

or
he
dwells
contemplating
dhamma
in

dhamma,
or
he
dwells
contemplating
the

39
knowing,
"There is the
Dhamma,"
to the

aware,
neither
Tanha
(craving)
nor Dhitti

Thus also,

in
dhamma
of
the
seven
factors
of
enlightenment.
5. The Four Noble Truths

dhamma in dhamma of the four noble truths.
dhamma in dhamma of the four noble truths?
Furthermore,
the
monk
remains
focused
on
dhamma in dhamma with reference to the four

noble truths. And how does he remain focused on
dhamma in dhamma with reference to the four
noble truths?
There is the case where he discerns, as it is actually
present, "This is suffering." There is the case where
40
he discerns, as it is actually present, "This is the

origination of suffering." There is the case where he
discerns, as it is actually present, "This is the
cessation of suffering." There is the case where he
discerns as it is actually present, "This is the way
leading to the cessation of suffering."
[a] Now what is the noble truth of suffering?

Birth is suffering,
aging
is suffering,
death
1s
suffering; sorrow, lamentation, pain, distress, and

despair
are
suffering;
association
with
the
unbeloved is suffering; separation from the loved is

suffering; not getting what one wants is suffering.
In short, the five clinging-aggregates are suffering.
And what is birth? Whatever birth, taking birth,
descent, coming-to-be, coming-forth, appearance of
aggregates, and acquisition of sense spheres of the
various beings in this or that group of beings, that
is called birth.
And what is aging? Whatever ag1ng, decrepitude,
brokenness, graying, wrinkling, decline of life-force,
41
weakening of the faculties of the various beings in

this or that group of beings, that is called aging.
And what is death? Whatever deceasing, passing
away, breaking up, disappearance, dying, death,
completion of time, break up of the aggregates,
casting off of body, interruption in the life faculty of
the various beings in this or that group of beings,
that is called death.
And what is sorrow? Whatever sorrow, sorrowing,
sadness, inward sorrow, inward sadness of anyone
suffering from misfortune, touched by a painful
thing, that is called sorrow.
And what is lamentation? Whatever crying, grieving,
lamenting, weeping, wailing, lamentation of anyone
suffering from misfortune, touched by a painful
thing, that is called lamentation.
And what is pain? Whatever is experienced as bodily
pain, bodily discomfort, pain or discomfort born of
bodily contact, that is called pain.
And what is distress? Whatever is experienced as
42
mental pain, mental discomfort, pain or discomfort

born of mental contact, that is called distress.
And
what
is
despair?
Whatever
despair,
despondency, desperation of anyone suffering from

misfortune, touched by a painful thing, that is called
despair.
And what is the suffering of association with the
unbeloved? There is the case where undesirable,
unpleasing,
unattractive sights,
sounds,
smells,
tastes, or tactile sensations occur to one; or one

has connection, contact, relationship, interaction
with those who wish one ill, who wish for one's
harm, who wish for one's discomfort, who wish one
no security from the yoke. This is called the
suffering of association with the unbeloved.
And what is the suffering of separation from the
loved? There is the case where desirable, pleasing,
attractive sights, sounds, smells, tastes, or tactile
sensations do not occur to one; or one has no
connection,
no
contact,
no
relationship,
no
interaction with those who wish one well, who wish
43
for one's benefit, who wish for one's comfort, who

wish one security from the yoke, nor with one's
mother, father, brother, sister, friends, companions,
or relatives. This is called the suffering of separation
from the loved.
And what is the suffering of not getting what one
wants? In beings subject to birth, the wish arises,
"Oh, may we not be subject to birth, and may birth
not come to us." But this is not to be achieved by
wishing. This is the suffering of not getting what
one wants.
In beings subject to aging the wish arises, "Oh, may
we not be subject to aging, and may aging not
come to us." But this is not to be achieved by
one wants.
In beings subject to illness, the wish arises, "Oh,
may we not be subject to illness, and may illness
not come to us." But this is not to be achieved by
one wants.
44
In beings subject to death, the wish arises, "Oh,

may we not be subject to death, and may death not
come to us." But this is not to be achieved by
one wants.
In beings subject to birth, the wish arises, "Oh, may
we not be subject to birth, and may birth not come
to us." But this is not to be achieved by wishing.
This is the suffering of not getting what one wants.
In beings subject to sorrow, lamentation, pain,
distress, and despair, the wish arises, "Oh, may we
not
be
subject
to
sorrow,
lamentation,
pain,
distress, and despair, and may sorrow, lamentation,

pain, distress, and despair, not come to us." But
this is not to be achieved by wishing. This is the
suffering of not getting what one wants.
And what are the five clinging-aggregates that, in
short, are suffering? rupa (form) as a clingingaggregate,
vedana
(feeling/
sensation)
as
clinging-aggregate, sanna (perception/memory) as

a clinging-aggregate, sankara (mental proliferation/
45
mental volition) as a clinging-aggregate, vinnana

(consciousness/knowing element)
aggregate.
These
are called
as a clinging-
the five
clinging-
aggregates that, in short, are suffering.

This is called the noble truth of suffering.
[b] And what is the noble truth of the origination of

suffering? The
becoming -
craving
that makes for further
accompanied by pass1on and delight,
relishing now here and now there - i.e., craving for

sensuality, craving for becoming, craving for nonbecoming.
And where does this crav1ng, when ans1ng, arise?
And where, when dwelling, does it dwell? Whatever
is worldly, endearing and alluring, that is where this
craving, when arising, arises; that is where, when
dwelling, it dwells.
And what is worldly, endearing and alluring?
The eye is worldly, endearing and alluring. The ear
is worldly, endearing and alluring. The nose is
worldly, endearing and alluring. The tongue is
46
worldly, endearing and alluring. The body is worldly,

endearing and alluring. The mano (the knowing
citta) is worldly, endearing and alluring; that is
where this craving, when arising, arises; that is

where, when dwelling, it dwells.
Forms are worldly, endearing and alluring. Sounds
are worldly, endearing and alluring. Smells are
worldly, endearing and alluring. Tastes are worldly,
endearing
and
alluring.
Tactile
sensations
are
worldly, endearing and alluring. Dhammaramana (in

this case mental objects) are worldly, endearing
and alluring. That is where this craving, when
ans1ng, arises; that is where, when dwelling, it
dwells.
Eye-consciousness
1s
worldly,
endearing
and
alluring. Ear-consciousness is worldly, endearing

and
alluring.
Nose-consciousness
1s
worldly,
endearing and alluring. Tongue-consciousness is

worldly, endearing and alluring. Body-consciousness
1s
worldly,
endearing
and
alluring.
Mana-
consciousness is worldly, endearing and alluring.
47
That is where this craving, when arising, arises;

that is where, when dwelling, it dwells.
Eye-contact is worldly, endearing and alluring. Earcontact is worldly, endearing and alluring. Nosecontact is worldly, endearing and alluring. Tonguecontact 1s worldly, endearing and alluring. Bodycontact 1s worldly, endearing and alluring. Manacontact is worldly, endearing and alluring. That 1s
where this craving, when arising, anses; that 1s
Vedana born of eye-contact is worldly, endearing

and alluring. Vedana born of ear-contact is worldly,
endearing
and
alluring.
Vedana
born
of nose-
contact is worldly, endearing and alluring. Vedana

born of tongue-contact is worldly, endearing and
alluring. Vedana born of body-contact is worldly,
endearing and alluring.
Vedana born of mana-
contact is worldly, endearing and alluring. That 1s

where this craving, when arising, arises; that 1s
Perception
48
of forms
is worldly,
endearing
and
alluring. Perception of sounds is worldly, endearing

and
alluring.
Perception
of
smells
is
worldly,
Perception of tastes is
worldly, endearing and alluring. Perception of tactile

sensations
is
worldly,
endearing
and
alluring.
Perception of dhamma is worldly, endearing and

alluring. That is where this craving, when arising,
arises; that is where, when dwelling, it dwells.
Intention
for forms
is
worldly,
endearing
and
alluring. Intention for sounds is worldly, endearing

and
Intention
alluring.
endearing
and
alluring.
for
smells
is
worldly,
Intention for tastes
is
worldly, endearing and alluring. Intention for tactile

sensations
Intention
is
worldly,
for mana
is
endearing
worldly,
and
alluring.
endearing
and
alluring. That is where this craving, when arising,

arises; that is where, when dwelling, it dwells.
Craving for forms is worldly, endearing and alluring.
Craving
for
sounds
is
worldly,
endearing
and
alluring. Craving for smells is worldly, endearing

and alluring. Craving for tastes is worldly, endearing
49
and
alluring.
worldly,
Craving
endearing
for
and
tactile
sensations
is
alluring.
Craving
for
dhamma is worldly, endearing and alluring. That is

Initial application at forms is worldly, endearing and
alluring. Initial application at sounds is worldly,
endearing and alluring. Initial application at smells
is worldly, endearing and alluring. Initial application
at tastes is worldly, endearing and alluring. Initial
application
at
endearing
and
tactile
sensations
alluring.
Initial
1s
worldly,
application
at

Investigation of forms is worldly, endearing and
Investigation
alluring.
of
sounds
1s
worldly,
endearing and alluring. Investigation of smells is

worldly, endearing and alluring. Investigation of
tastes
1s
Investigation
50
worldly,
of
endearing
tactile
and
sensations
1s
alluring.
worldly,
endearing and alluring. Investigation of dhamma is

worldly, endearing and alluring. That is where this
craving, when arising, arises; that is where, when
dwelling, it dwells.
This is called the noble truth of the origination of
suffering.
[c] And what is the noble truth of the cessation of

suffering? The remainderless fading and cessation,
renunciation, relinquishment, release, and letting go
of that very craving.
And where, when being abandoned, is this craving
abandoned? And where, when ceasing, does it
cease? Whatever is worldly, endearing and alluring,
that is where, when being abandoned, this craving
is abandoned; that is where, when ceasing, it
ceases.
And what is worldly, endearing and alluring?
The eye is worldly, endearing and alluring. The ear
is worldly, endearing and alluring. The nose is
worldly, endearing and alluring . The tongue is
51
worldly, endearing and alluring. The body is worldly,

endearing
and
alluring.
The
mana
is
worldly,
endearing and alluring. That is where, when being

abandoned, this craving is abandoned;
that is
where, when ceasing, it ceases.

Forms are worldly, endearing and alluring. Sounds
are worldly, endearing and alluring. Smells are
worldly, endearing and alluring. Tastes are worldly,
endearing
and
alluring.
Tactile
sensations
are
worldly, endearing and alluring. Dhammaramana

are worldly, endearing and alluring. That is where,
when being abandoned, this craving is abandoned;
that is where, when ceasing, it ceases.
Eye-consciousness
is
worldly,
endearing
and
alluring. Ear-consciousness is worldly, endearing

and
alluring.
Nose-consciousness
1s
worldly,
endearing and alluring. Tongue-consciousness is

worldly, endearing and alluring. Body-consciousness
is
worldly,
endearing
and
alluring.
Mana-
consciousness is worldly, endearing and alluring.

That is where, when being abandoned, this craving
52
is abandoned; that is where, when ceasing, it

ceases.
Eye-contact is worldly, endearing and alluring. Earcontact is worldly, endearing and alluring. Nosecontact is worldly, endearing and alluring. Tonguecontact 1s worldly, endearing and alluring. Bodycontact 1s worldly, endearing and alluring. Manacontact is worldly, endearing and alluring. That 1s
where, when
being abandoned, this craving
IS
abandoned; that is where, when ceasing, it ceases.

Vedana born of eye-contact is worldly, endearing
and alluring. Vedana born of ear-contact is worldly,
endearing
and
alluring.
Vedana
born
of nose-
contact is worldly, endearing and alluring. Vedana

born of tongue-contact is worldly, endearing and
alluring. Vedana born of body-contact is worldly,
Vedana born of mana-
contact 1s worldly, endearing and alluring. That 1s

where, when
being abandoned, this craving
IS

Perception
of forms is worldly,
endearing
and
53
alluring. Perception of sounds is worldly, endearing

and
alluring.
Perception
of
smells
is
worldly,
Perception of tastes is
worldly, endearing and alluring. Perception of tactile

sensations
is
worldly,
endearing
and
alluring.
Perception of dhamma is worldly, endearing and

alluring. That is where, when being abandoned, this
craving is abandoned; that is where, when ceasing,
it ceases.
Intention
for forms
is
worldly,
endearing
and
alluring. Intention for sounds is worldly, endearing

and
Intention
alluring.
endearing
and
alluring.
for
smells
is
worldly,
Intention for tastes
is
worldly, endearing and alluring. Intention for tactile

sensations
is
worldly,
endearing
and
alluring.
Intention for dhamma is worldly, endearing and

alluring. That is where, when being abandoned, this
craving is abandoned; that is where, when ceasing,
it ceases.
Craving for forms is worldly, endearing and alluring.
Craving
54
for
sounds
is
worldly,
endearing
and
alluring. Craving for smells is worldly, endearing

and alluring. Craving for tastes is worldly, endearing
and
alluring.
worldly,
Craving
endearing
for
and
tactile
sensations
is
alluring.
Craving
for

where, when
being abandoned, this craving is

Initial application at forms is worldly, endearing and
alluring. Initial application at sounds is worldly,
endearing and alluring. Initial application at smells
is worldly, endearing and alluring. Initial application
at tastes is worldly, endearing and alluring. Initial
application
at
tactile
endearing
and
sensations
alluring.
Initial
1s
worldly,
application
at

where, when
being abandoned, this craving is

Investigation of forms is worldly, endearing and
alluring.
Investigation
of
sounds
1s
worldly,
endearing and alluring. Investigation of smells is

worldly, endearing and alluring. Investigation of
55
tastes
is
worldly,
Investigation
of
endearing
tactile
and
sensations
alluring.
is
worldly,
endearing and alluring. Investigation of dhamma is

worldly, endearing and alluring. That is where,
when being abandoned, this craving is abandoned;
that is where, when ceasing, it ceases.
This is called the noble truth of the cessation of
suffering.
[d] And what 1s the noble truth of the path of

practice leading to the cessation of suffering? Just
this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood,
right
effort,
right
mindfulness,
and
right
concentration.
And what is right view? Knowledge with regard to
suffering, knowledge with regard to the origination
of suffering, knowledge with regard to the cessation
of suffering, knowledge with regard to the way of
practice leading to the cessation of suffering. This is
called right view.
56
And what is right resolve? Aspiring to renunciation,

to freedom from ill will, to harmlessness. This is
called right resolve.
And what is right speech? Abstaining from lying,
from divisive speech, from abusive speech, and
from idle chatter. This is called right speech.
And what is right action? Abstaining from taking
life, from stealing, and from sexual misconduct. This
is called right action.
And what is right livelihood? There is the case
where
disciple
of
the
noble
ones,
having
abandoned dishonest livelihood, keeps his life going

with right livelihood. This is called right livelihood.
And what is right effort? There is the case where a
monk
generates
desire,
endeavors,
arouses
persistence, upholds and exerts his intent for the

sake
of the
non-arising
of evil,
unwholesome
dhamma that have not yet arisen; generates desire,

endeavors, arouses persistence, upholds and exerts
his intent for the sake of the abandoning of evil,
unwholesome dhamma that have arisen; generates
57
desire, endeavors, arouses persistence, upholds and

exerts his intent for the sake of the arising of
wholesome dhamma that have not yet arisen;
generates desire, endeavors, arouses persistence,
upholds and exerts his intent for the maintenance,
non-confusion, increase, plenitude, development,
and culmination of wholesome dhamma that have
arisen. This is called right effort.
And what is right mindfulness? There is the case
where a monk dwells contemplating body in body,
ardent, clearly comprehending and mindful, having
overcome, in this world, covetousness and grief; He
dwells contemplating vedana in vedana, ardent,
clearly
comprehending
and
mindful,
having
overcome, in this world, covetousness and grief; He

dwells contemplating citta in citta, ardent, clearly
comprehending and mindful, having overcome, in
this world, covetousness and grief.
He dwells contemplating
dhamma
1n dhamma,
ardent, clearly comprehending and mindful, having

overcome, in this world, covetousness and grief.
58
This is called right mindfulness.

And what is right concentration? There is the case
where a monk -
quite withdrawn from sensuality,
withdrawn from unwholesome dhamma -
enters
and remains in the first jhana with rapture and

pleasure born from solitude, accompanied by initial
application
and
disappearance
investigation.
of
initial
With
the
application
and
investigation, he enters and remains in the second

jhana with rapture and pleasure born of composure,
unification of awareness free from initial application
and investigation. With the fading of rapture he
rema1ns
1n
equanimity,
mindful
and
clearly
comprehending, physically sensitive of pleasure. He

enters and remains in the third jhana, of which the
Noble Ones declare, "Equanimous and mindful, he
has a pleasurable abiding." With the abandoning of
pleasure and pain, as with the earlier disappearance
of elation and distress, he enters and remains in the
fourth jhana, having equanimity as the cause of
immaculate
mindfulness.
This
is
called
right
59
concentration.
This is called the noble truth of the path of practice
leading to the cessation of suffering.
Thus
he dwells contemplating
dhamma
internally,
or
dhamma
he
in
dwells

or
he
dwells
contemplating
dhamma
in

dhamma,
or
he
dwells
contemplating
the

knowing,
"There is the
Dhamma,"
to
the

aware,
neither
Tanha
(craving)
nor Dhitti

clings to nothing in the world. Thus, monks, a
monk
dwells
contemplating
dhamma of the four noble truths.
60
dhamma
in
V. Fruitions
Now,
if
anyone
would
develop
these
four
foundations of mindfulness in this way for seven

years, one of two fruits can be expected for him:
either Arahantship (absolute emancipation) right
here and now, or -
if there be any remnant of
clinging-sustenance - Anagamita (non-returning).

Let alone seven years, if anyone would develop
these four foundations of mindfulness in this way
for six years, one of two fruits can be expected for
him: either Arahantship (absolute emancipation)
right here and now, or - if there be any remnant of
Let alone six years, if anyone would develop these
four foundations of mindfulness in this way for five
here and now, or -

Let alone five years, if anyone would develop these
61
four foundations of mindfulness in this way for four

here and now, or -

Let alone four years, if anyone would develop these
four foundations of mindfulness in this way for three
here and now, or -

Let alone three years, if anyone would develop
for two years, one of two fruits can be expected for
right here and now, or- if there be any remnant of
Let alone two years, if anyone would develop these
four foundations of mindfulness in this way for one
year, one of two fruits can be expected for him:
62
here and now, or -

Let alone one year, if anyone would develop these
four foundations of mindfulness in this way for
seven months, one of two fruits can be expected for
Let alone seven months, if anyone would develop
for six months, one of two fruits can be expected
for him: either Arahantship (absolute emancipation)
Let alone six months, if anyone would develop these
four foundations of mindfulness in this way for five
months, one of two fruits can be expected for him:
here and now, or -

Let alone five months; if anyone would develop
63

for four months, one of two fruits can be expected
Let alone four months; if anyone would develop
for three months, one of two fruits can be expected
Let alone three months; if anyone would develop
for two months, one of two fruits can be expected
Let alone two months; if anyone would develop
for one month, one of two fruits can be expected for
64

Let alone one month; if anyone would develop these
four foundations of mindfulness in this way for half
a month, one of two fruits can be expected for him:
here and now, or -

Let alone half a month; if anyone would develop
for seven days, one of two fruits can be expected
This is the only way, monks, for the supreme
purification of beings, for the overcoming of sorrow
and lamentation, for the destruction of suffering
and grief, for reaching the right path, for the
attainment
of
Nibbana,
foundations of mindfulness.
namely,
the
four
Thus was it said, and
in reference to "the Only Way (the four foundations
65
of mindfulness)" was it said.

When the Buddha finished this sutra, gratified, the
monks delighted in the Buddha's words.
66
Notes .il
1 The
repetition of the phrases 'contemplating body in
body,' 'vedana in vedana,' etc. is meant to impress upon

the practitioner the importance of remaining aware
whether, in the sustained attention directed upon a single
chosen object, one is still keeping to it, and has not strayed
into the field of another contemplation. For instance, when
contemplating any bodily process, a practitioner may
unwittingly be side-tracked into a consideration of vedana
connected with that bodily process. The practitioner should
then be clearly aware of leaving his original subject, and is
engaging in the contemplation of vedana.
2. Vedana can be categorized into physical sensations or
mental feelings. Physical sensations are used to describe
bodily pleasure or pain. Mental feelings can be pleasant,
unpleasant, or "neither-pleasant-nor-unpleasant".
3. Citta (Pali citta, means the mind or consciousness) in

this connection means this very momentary, single citta
and its qualities.
4. Dhamma is the absolute truth. Some translated as the
mental contents or factors of consciousness making up the
single state of citta.
67
5. Internally contemplating the detailed characteristics of

the object of mindfulness. Externally contemplating the
object of mindfulness in its entirety.
6. The so-called 'elements' are the primary qualities of

matter, explained by Buddhist tradition as solidity (earth),
adhesion (water), temperature (fire) and motion (wind or
air).
7. A physical contact is any contact between the five
senses (eyes, ears, nose, tongue, and body) with their
corresponding objects (forms, sounds, smells, tastes, and
tactile sensations).
8. The consciousness of the meditative absorptions of the

fine-corporeal and uncorporeal sphere (rupa-arupa-jhana).
9. The ordinary consciousness of the sensuous state of

existence (kamavacara).
10. The consciousness of the sensuous state of existence,

having other mental states superior to it (i.e., the absorbed
citta).
11. The consciousness of the fine-corporeal and the

uncorporeal spheres, having no mundane mental state
superior to it.
12. Temporarily freed from the defilements by way of

contemplation or concentration.
68
13. These five groups or aggregates constitute the socalled personality. By making them objects of clinging,
existence, in the form of repeated births and deaths, is
perpetuated.
14. The usual enumeration of the ten principal fetters
(sanyojana), as given in the Discourse Collection (Sutta
Pitaka), is as follows: (1) self-delusion, (2) skepticism, (3)

attachment to rules and rituals, ( 4) sensual lust, (5) ill-will,
(6) craving for fine-corporeal existence, (7) craving for
incorporeal existence, (8)
69
SOURCES
This version of the Satipatthana Sutta was compiled by
students of Luang Par Jamnian (also known as Luang Par
Jumnean or Jumnien), comparing Pali and Thai translations of
the Sutta to modern English translations by Soma Thera,
Nyanasatta Thera, Thanissaro Bhikkhu, Bhikku Bodhi, and
Maurice Walshe. In particular, this version has adopted or
revised portions of the translation by Nyanasatta Thera*
(especially his translation of Contemplation of the Body in
Section
I),
and
Thanissaro
Bhikku**
(especially
his
translation of the Four Noble Truths in Section IV). Footnotes

1, 6, 8, 9, 10, 11, 13 and 14 are by Nyanasatta Thera.
*satipatthana Sutta, The Foundations of Mindfulness, translated from the Pali
by Nyanasatta Thera, Copyright 1993 Buddhist Publication Society, Access
to Insight edition 1994, (For free distribution. This work may be
republished, reformatted, reprinted, and redistributed in any medium. It is the
author's wish, however, that any such republication and redistribution be
made available to the public on a free and unrestricted basis and that
translations and other derivative works be clearly marked as such.)
**Mahasatipatthana Sutta, (Digha Nikaya 22), The Great Frames of
Reference; translated from the Pali by Thanissaro Bhikkhu, Copyright
2000, Thanissaro Bhikku, Access to Insight edition 2000. (For free
distribution. This work may be republished, reformatted, reprinted, and
redistributed in any medium. It is the author's wish, however, that any such
republication and redistribution be made available to the public on a free and
unrestricted basis and that translations and other derivative works be clearly
marked as such.)
For free distribution

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lllie FquJ? BQ..lJIDda.

Luang Por Jamnian's students

And in honor of the teachings of the Buddha

This work may be republished and redistributed in any

eBook Edition: 2013

I. The Contemplation of Body

2. The Postures of the Body

3. Mindfulness with Full Awareness

4. Reflection on the Repulsiveness of Body

5. Reflection on the Material Elements

6. The Nine Cemetery Contemplations

II. The Contemplation of Vedana

III. The Contemplation of Citta

IV. The Contemplation of Dhamma

1. The Five Hindrances

2. The Five Aggregates of Clinging

3. The Six Internal and External

4. The Seven Factors of Enlightenment

5. The Four Noble Truths