Greater Discourse on the Foundations of Mindfulness / Mahāsatipaṭṭhāna Sutta
{"WorkMasterId":7485,"WpPageId":288679,"ParentWpPageId":193872,"Slug":"greater-discourse-on-foundations-of-mindfulness-mahasatipatthana-sutta","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/greater-discourse-on-foundations-of-mindfulness-mahasatipatthana-sutta/","RelativeUrl":"theos/humanities/philosophy/philosophers/siddhartha-gautama/greater-discourse-on-foundations-of-mindfulness-mahasatipatthana-sutta/","HasFullText":true,"RawHtmlLength":105973,"CleanHtmlLength":48499,"Kicker":"Philosophy Work","Title":"Greater Discourse on the Foundations of Mindfulness / Mahāsatipaṭṭhāna Sutta","Deck":"The discourse organizes contemplative attention to body, feelings, mind, and dhammas as a disciplined route to understanding impermanence, suffering, and liberation.","BackLink":{"Text":"Back to Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/"},"AuthorCard":{"Label":"Author","Title":"Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/siddhartha-gautama-01-sculpture-of-the-buddha-preaching-his-first.jpg","ImageAlt":"Buddha preaching the first sermon at Sarnath","FilterTerra":"India and Central Asia","ClickText":"Siddhārtha Gautama","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","Copies":["563 BCE – 483 BCE","Lumbinī","Founder of Buddhism whose transmitted early discourses frame suffering, liberation, dependent arising, not-self, mindfulness, ethics, and the Middle Way."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"515 BCE","Url":"","DateText":""}],"DateNote":"515 BCE is a cautious teaching-sequence display and sorting proxy within Siddhartha Gautama\u0027s life chronology; it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Mahāsatipaṭṭhāna Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-mind"},{"Label":"Secondary Discipline","Key":"Discipline:ethics"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: DN 22 Mahasatipatthana Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse organizes contemplative attention to body, feelings, mind, and dhammas as a disciplined route to understanding impermanence, suffering, and liberation."],"Classification":{"AlternateTitles":"DN 22; Greater Discourse on the Establishing of Mindfulness; Satipatthana","KeyConcepts":"DN 22; Greater Discourse on the Establishing of Mindfulness; Satipatthana","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse organizes contemplative attention to body, feelings, mind, and dhammas as a disciplined route to understanding impermanence, suffering, and liberation."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it is a central canonical source for Buddhist philosophy of mind and practice.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it is a central canonical source for Buddhist philosophy of mind and practice."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eDN 22 Mahasatipatthana Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/dn22/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse organizes contemplative attention to body, feelings, mind, and dhammas as a disciplined route to understanding impermanence, suffering, and liberation."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"DN 22; Greater Discourse on the Establishing of Mindfulness; Satipatthana"},{"Label":"Key Concepts","Value":"DN 22; Greater Discourse on the Establishing of Mindfulness; Satipatthana"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse organizes contemplative attention to body, feelings, mind, and dhammas as a disciplined route to understanding impermanence, suffering, and liberation."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it is a central canonical source for Buddhist philosophy of mind and practice.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it is a central canonical source for Buddhist philosophy of mind and practice."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/dn22/en/sujato\"\u003eSuttaCentral: DN 22 Mahasatipatthana Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. \r\nThere the Buddha addressed the mendicants, \r\n“Mendicants!” \u003c/p\u003e\r\n\u003cp\u003e“Venerable sir,” they replied. \r\nThe Buddha said this: \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. \u003c/p\u003e\r\n\u003cp\u003eWhat four? \r\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch2\u003e1. Observing the Body \u003c/h2\u003e\r\n\u003ch3\u003e1.1. Mindfulness of Breathing \u003c/h3\u003e\r\n\u003cp\u003eAnd how does a mendicant meditate observing an aspect of the body? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. \r\nJust mindful, they breathe in. Mindful, they breathe out. \u003c/p\u003e\r\n\u003cp\u003eBreathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ \u003c/p\u003e\r\n\u003cp\u003eWhen breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ \u003c/p\u003e\r\n\u003cp\u003eThey practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’\u003c/p\u003e\r\n\u003cp\u003eThey practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ \u003c/p\u003e\r\n\u003cp\u003eIt’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally. \r\nWith respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e1.2. The Postures \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ \r\nWhatever posture their body is in, they know it. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally. \r\nThey meditate observing , with respect to the body, the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e1.3. Situational Awareness \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the body internally … \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e1.4. Focusing on the Repulsive \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. \r\n‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ \u003c/p\u003e\r\n\u003cp\u003eIt’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ \u003c/p\u003e\r\n\u003cp\u003e\r\n\u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the body internally … \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e1.5. Focusing on the Elements \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: \r\n‘In this body there is the earth element, the water element, the fire element, and the air element.’ \u003c/p\u003e\r\n\u003cp\u003eIt’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops. \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the body internally … \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e1.6. The Charnel Ground Contemplations \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. \r\nThey’d compare it with their own body: \r\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’ \r\nAnd so they meditate observing an aspect of the body internally … \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures. \r\nThey’d compare it with their own body: \r\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’ \r\nAnd so they meditate observing an aspect of the body internally … \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … \u003c/p\u003e\r\n\u003cp\u003eA skeleton without flesh but smeared with blood, and held together by sinews … \u003c/p\u003e\r\n\u003cp\u003eA skeleton rid of flesh and blood, held together by sinews … \u003c/p\u003e\r\n\u003cp\u003eBones rid of sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. … \r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eWhite bones, the color of shells … \u003c/p\u003e\r\n\u003cp\u003eDecrepit bones, heaped in a pile … \u003c/p\u003e\r\n\u003cp\u003eBones rotted and crumbled to powder. \r\nThey’d compare it with their own body: \r\n‘This body is also of that same nature, that same kind, and cannot go beyond that.’ \r\nAnd so they meditate observing an aspect of the body internally, externally, and both internally and externally. \r\nWith respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat too is how a mendicant meditates by observing an aspect of the body. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch2\u003e2. Observing the Feelings \u003c/h2\u003e\r\n\u003cp\u003eAnd how does a mendicant meditate observing an aspect of feelings? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a painful feeling, they know: ‘I feel a painful feeling.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of feelings internally, externally, and both internally and externally. \r\nWith respect to feelings, they meditate observing the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of feelings. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch2\u003e3. Observing the Mind \u003c/h2\u003e\r\n\u003cp\u003eAnd how does a mendicant meditate observing an aspect of the mind? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant understands mind with greed as ‘mind with greed,’ \r\nand mind without greed as ‘mind without greed.’ \r\nThey understand mind with hate as ‘mind with hate,’ \r\nand mind without hate as ‘mind without hate.’ \r\nThey understand mind with delusion as ‘mind with delusion,’ \r\nand mind without delusion as ‘mind without delusion.’ \r\nThey know constricted mind as ‘constricted mind,’ \r\nand scattered mind as ‘scattered mind.’ \r\nThey know expansive mind as ‘expansive mind,’ \r\nand unexpansive mind as ‘unexpansive mind.’ \r\nThey know mind that is not supreme as ‘mind that is not supreme,’ \r\nand mind that is supreme as ‘mind that is supreme.’ \r\nThey know mind immersed in samādhi as ‘mind immersed in samādhi,’ \r\nand mind not immersed in samādhi as ‘mind not immersed in samādhi.’ \r\nThey know freed mind as ‘freed mind,’ \r\nand unfreed mind as ‘unfreed mind.’ \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of the mind internally, externally, and both internally and externally. \r\nWith respect to the mind, they meditate observing the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of the mind. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch2\u003e4. Observing Principles \u003c/h2\u003e\r\n\u003ch3\u003e4.1. The Hindrances \u003c/h3\u003e\r\n\u003cp\u003eAnd how does a mendicant meditate observing an aspect of principles? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. \r\nAnd how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. \u003c/p\u003e\r\n\u003cp\u003eWhen they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. \u003c/p\u003e\r\n\u003cp\u003eWhen they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. \u003c/p\u003e\r\n\u003cp\u003eWhen they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. \u003c/p\u003e\r\n\u003cp\u003eWhen they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally. \r\nThey meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish. \r\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e4.2. The Aggregates \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. \r\nAnd how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant contemplates: \r\nSuch is form, such is the origin of form, such is the ending of form. \r\nSuch is feeling, such is the origin of feeling, such is the ending of feeling. \r\nSuch is perception, such is the origin of perception, such is the ending of perception. \r\nSuch are choices, such is the origin of choices, such is the ending of choices. \r\nSuch is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ \r\nAnd so they meditate observing an aspect of principles internally … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e4.3. The Sense Fields \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. \r\nAnd how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. \u003c/p\u003e\r\n\u003cp\u003eThey understand the ear, sounds, and the fetter … \u003c/p\u003e\r\n\u003cp\u003eThey understand the nose, smells, and the fetter … \u003c/p\u003e\r\n\u003cp\u003eThey understand the tongue, tastes, and the fetter … \u003c/p\u003e\r\n\u003cp\u003eThey understand the body, touches, and the fetter … \u003c/p\u003e\r\n\u003cp\u003eThey understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of principles internally … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e4.4. The Awakening Factors \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. \r\nAnd how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development. \u003c/p\u003e\r\n\u003cp\u003eWhen they have the awakening factor of investigation of principles … \r\nenergy … \r\nrapture … \r\ntranquility … \r\nimmersion … \r\nequanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally. \r\nThey meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003ch3\u003e4.5. The Truths \u003c/h3\u003e\r\n\u003cp\u003eFurthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. \r\nAnd how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? \u003c/p\u003e\r\n\u003cp\u003eIt’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ \u003c/p\u003e\r\n\u003cp\u003eThe first recitation section is finished. \u003c/p\u003e\r\n\u003ch4\u003e4.5.1. The Truth of Suffering \u003c/h4\u003e\r\n\u003cp\u003eAnd what is the noble truth of suffering? \u003c/p\u003e\r\n\u003cp\u003eRebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. \u003c/p\u003e\r\n\u003cp\u003eAnd what is rebirth? \r\nThe rebirth, inception, conception, regeneration, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. \r\nThis is called rebirth. \u003c/p\u003e\r\n\u003cp\u003eAnd what is old age? \r\nThe old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. \r\nThis is called old age. \u003c/p\u003e\r\n\u003cp\u003eAnd what is death? \r\nThe passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. \r\nThis is called death. \u003c/p\u003e\r\n\u003cp\u003eAnd what is sorrow? \r\nThe sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. \r\nThis is called sorrow. \u003c/p\u003e\r\n\u003cp\u003eAnd what is lamentation? \r\nThe wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. \r\nThis is called lamentation. \u003c/p\u003e\r\n\u003cp\u003eAnd what is pain? \r\nPhysical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. \r\nThis is called pain. \u003c/p\u003e\r\n\u003cp\u003eAnd what is sadness? \r\nMental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. \r\nThis is called sadness. \u003c/p\u003e\r\n\u003cp\u003eAnd what is distress? \r\nThe stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. \r\nThis is called distress. \u003c/p\u003e\r\n\u003cp\u003eAnd what is meant by ‘being coupled with the disliked is suffering’? \r\nThere are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: \r\nthis is what is meant by ‘being coupled with the disliked is suffering’. \u003c/p\u003e\r\n\u003cp\u003eAnd what is meant by ‘separation from the liked is suffering’? \r\nThere are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them: \r\nthis is what is meant by ‘separation from the liked is suffering’. \u003c/p\u003e\r\n\u003cp\u003eAnd what is meant by ‘not getting what you wish for is suffering’? \r\nIn sentient beings who are liable to be reborn, such a wish arises: \r\n‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ \r\nBut you can’t get that by wishing. \r\nThis is what is meant by ‘not getting what you wish for is suffering.’ \r\nIn sentient beings who are liable to grow old … \r\n\r\n\r\nfall ill … \r\n\r\ndie … \r\n\r\nexperience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ \r\nBut you can’t get that by wishing. \r\nThis is what is meant by ‘not getting what you wish for is suffering.’ \u003c/p\u003e\r\n\u003cp\u003eAnd what is meant by ‘in brief, the five grasping aggregates are suffering’? \r\nThey are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. \r\nThis is what is meant by ‘in brief, the five grasping aggregates are suffering’. \u003c/p\u003e\r\n\u003cp\u003eThis is called the noble truth of suffering. \u003c/p\u003e\r\n\u003ch4\u003e4.5.2. The Origin of Suffering \u003c/h4\u003e\r\n\u003cp\u003eAnd what is the noble truth of the origin of suffering? \u003c/p\u003e\r\n\u003cp\u003eIt’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, \r\ncraving for sensual pleasures, craving for existence, and craving for nonexistence. \u003c/p\u003e\r\n\u003cp\u003eBut where does that craving arise and where does it settle? \r\nWhatever in the world seems nice and pleasant, it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eAnd what in the world seems nice and pleasant? \r\nThe eye in the world seems nice and pleasant, and it is there that craving arises and settles. \r\nThe ear … \r\nnose … \r\ntongue … \r\nbody … \r\nmind in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eSights … \r\nsounds … \r\nsmells … \r\ntastes … \r\ntouches … \r\nideas in the world seem nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eEye consciousness … \r\near consciousness … \r\nnose consciousness … \r\ntongue consciousness … \r\nbody consciousness … \r\nmind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eEye contact … \r\near contact … \r\nnose contact … \r\ntongue contact … \r\nbody contact … \r\nmind contact in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eFeeling born of eye contact … \r\nfeeling born of ear contact … \r\nfeeling born of nose contact … \r\nfeeling born of tongue contact … \r\nfeeling born of body contact … \r\nfeeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003ePerception of sights … \r\nperception of sounds … \r\nperception of smells … \r\nperception of tastes … \r\nperception of touches … \r\nperception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eIntention regarding sights … \r\nintention regarding sounds … \r\nintention regarding smells … \r\nintention regarding tastes … \r\nintention regarding touches … \r\nintention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eCraving for sights … \r\ncraving for sounds … \r\ncraving for smells … \r\ncraving for tastes … \r\ncraving for touches … \r\ncraving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eThoughts about sights … \r\nthoughts about sounds … \r\nthoughts about smells … \r\nthoughts about tastes … \r\nthoughts about touches … \r\nthoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eConsiderations regarding sights … \r\nconsiderations regarding sounds … \r\nconsiderations regarding smells … \r\nconsiderations regarding tastes … \r\nconsiderations regarding touches … \r\nconsiderations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles. \u003c/p\u003e\r\n\u003cp\u003eThis is called the noble truth of the origin of suffering. \u003c/p\u003e\r\n\u003ch4\u003e4.5.3. The Cessation of Suffering \u003c/h4\u003e\r\n\u003cp\u003eAnd what is the noble truth of the cessation of suffering? \u003c/p\u003e\r\n\u003cp\u003eIt’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. \u003c/p\u003e\r\n\u003cp\u003e\r\nWhatever in the world seems nice and pleasant, it is there that craving is given up and ceases. \u003c/p\u003e\r\n\u003cp\u003eAnd what in the world seems nice and pleasant? \r\nThe eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. … \r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\nConsiderations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases. \u003c/p\u003e\r\n\u003cp\u003eThis is called the noble truth of the cessation of suffering. \u003c/p\u003e\r\n\u003ch4\u003e4.5.4. The Path \u003c/h4\u003e\r\n\u003cp\u003eAnd what is the noble truth of the practice that leads to the cessation of suffering? \u003c/p\u003e\r\n\u003cp\u003eIt is simply this noble eightfold path, that is: \r\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right view? \r\nKnowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. \r\nThis is called right view. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right purpose? \r\nPurposes of renunciation, good will, and harmlessness. \r\nThis is called right purpose. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right speech? \r\nRefraining from lying, backbiting, harsh speech, and talking nonsense. \r\nThis is called right speech. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right action? \r\nRefraining from killing living creatures, stealing, and sexual misconduct. \r\nThis is called right action. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right livelihood? \r\nIt’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. \r\nThis is called right livelihood. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right effort? \r\nIt’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. \r\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. \r\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. \r\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. \r\nThis is called right effort. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right mindfulness? \r\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThis is called right mindfulness. \u003c/p\u003e\r\n\u003cp\u003eAnd what is right immersion? \r\nIt’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. \r\nAs the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. \r\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ \r\nWith the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. \r\nThis is called right immersion. \u003c/p\u003e\r\n\u003cp\u003eThis is called the noble truth of the practice that leads to the cessation of suffering. \u003c/p\u003e\r\n\u003cp\u003eAnd so they meditate observing an aspect of principles internally, externally, and both internally and externally. \r\nThey meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. \r\nOr mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. \u003c/p\u003e\r\n\u003cp\u003eThat’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eAnyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: \r\nenlightenment in this very life, or if there’s residue left behind, non-return. \u003c/p\u003e\r\n\u003cp\u003eLet alone seven years, \r\nanyone who develops these four kinds of mindfulness meditation in this way for six years … \r\nfive years … \r\nfour years … \r\nthree years … \r\ntwo years … \r\none year … \r\n\r\nseven months … \r\n\r\n\r\nsix months … \r\nfive months … \r\nfour months … \r\nthree months … \r\ntwo months … \r\none month … \r\na fortnight … \r\nLet alone a fortnight, \r\nanyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: \r\nenlightenment in this very life, or if there’s residue left behind, non-return. \u003c/p\u003e\r\n\u003cp\u003e‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ \r\nThat’s what I said, and this is why I said it.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nSatisfied, the mendicants approved what the Buddha said. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}