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The Foundations Of Mindfulness Mahasatipatthana Sutta

If sensual desire is present in himself, a monk knows that it is present.
If sensual desire is absent in himself, a monk knows that it is absent.
And he knows how unarisen sensual desire comes to arise,
and he knows how the abandonment of arisen sensual desire comes about,
and he knows how the non-arising of the abandoned sensual desire in the future will come about.

If ill-will is present in himself, a monk knows that it is present.
If ill-will is absent in himself, a monk knows that it is absent.
And he knows how unarisen ill-will comes to arise,
and he knows how the abandonment of arisen ill-will comes about,
and he knows how the non-arising of the abandoned ill-will in the future will come about.

If sloth-and-torpor is present in himself, a monk knows that it is present.
If sloth-and-torpor is absent in himself, a monk knows that it is absent.
And he knows how unarisen sloth-and-torpor comes to arise,
and he knows how the abandonment of arisen sloth-and-torpor comes about,
and he knows how the non-arising of the abandoned sloth-and-torpor in the future will come about.

If worry-and-restlessness is present in himself, a monk knows that it is present.
If worry-and-restlessness is absent in himself, a monk knows that it is absent.
And he knows how unarisen worry-and-restlessness comes to arise,
and he knows how the abandonment of arisen worry-and-restlessness comes about,
and he knows how the non-arising of the abandoned worry-and-restlessness in the future will come about.

If doubt is present in himself, a monk knows that it is present.
If doubt is absent in himself, a monk knows that it is absent.
And he knows how unarisen doubt comes to arise,
and he knows how the abandonment of arisen doubt comes about,
and he knows how the non-arising of the abandoned doubt in the future will come about.

Such is form,
such the arising of form,
such the disappearance of form;

Such is feeling,
such the arising of feeling,
such the disappearance of feeling;

Such is perception,
such the arising of perception,
such the disappearance of perception;

Such is mental formations,
such the arising of mental formations,
such the disappearance of mental formations;

Such is consciousness,
such the arising of consciousness,
such the disappearance of consciousness.

knows the eye, knows sight-objects,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

knows the ear, knows sounds,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

knows the nose, knows smells,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

knows the tongue, knows tastes,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

knows the body, knows tangibles,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

knows the mind, knows mind-objects,
and he knows whatever fetter arises dependent on the two.
And he knows how an unarisen fetter comes to arise,
and he knows how the abandonment of an arisen fetter comes about,
knows how the non-arising of the abandoned fetter in the future will come about.

If the enlightenment-factor of mindfulness is present in himself,
a monk knows that it is present.
if the enlightenment-factor of mindfulness is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of mindfulness
comes to arise,
and he knows how the complete development of
the enlightenment-factor of mindfulness comes about

If the enlightenment-factor of investigation-of-state is present in himself,
a monk knows that it is present.
if the enlightenment-factor of investigation-of-state is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of investigation-of-state
comes to arise,
and he knows how the complete development of
the enlightenment-factor of investigation-of-state comes about

If the enlightenment-factor of energy is present in himself,
a monk knows that it is present.
if the enlightenment-factor of energy is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of energy
comes to arise,
and he knows how the complete development of
the enlightenment-factor of energy comes about

If the enlightenment-factor of delight is present in himself,
a monk knows that it is present.
if the enlightenment-factor of delight is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of delight
comes to arise,
and he knows how the complete development of
the enlightenment-factor of delight comes about

If the enlightenment-factor of tranquillity is present in himself,
a monk knows that it is present.
if the enlightenment-factor of tranquillity is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of tranquillity
comes to arise,
and he knows how the complete development of
the enlightenment-factor of tranquillity comes about

If the enlightenment-factor of concentration is present in himself,
a monk knows that it is present.
if the enlightenment-factor of concentration is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of concentration
comes to arise,
and he knows how the complete development of
the enlightenment-factor of concentration comes about

If the enlightenment-factor of equanimity is present in himself,
a monk knows that it is present.
if the enlightenment-factor of equanimity is absent in himself,
a monk knows that it is absent.
And he knows how the unarisen of the enlightenment-factor of equanimity
comes to arise,
and he knows how the complete development of
the enlightenment-factor of equanimity comes about

1. Birth is suffering,
   
2. Aging is suffering,
   
3. Death is suffering,
   
4. Sorrow, lamentation, pain, sadness and distress are suffering,
   
5. Being attached to the unloved is suffering,
   
6. Being separated from the loved is suffering,
   
7. Not getting what one wants is suffering.
   

In short, the five aggregates of grasping are suffering

And what, monks, is birth?

In whatever beings, of whatever groups of beings,
there is birth, coming-to-be, coming forth,
the appearance of the aggregates,
the acquisition of the sense-bases,
that, monks, is called birth.

And what is aging?

In whatever beings, of whatever group of beings,
there is aging, decrepitude, broken teeth,
grey hair, wrinkled skin, shrinking with age, decay of the sense-faculties,
that, monks, is called aging.

And what is death?

In whatever beings, of whatever group of beings,
there is passing away, a removal,
a cutting-off of the aggregates, a discarding of the body,
that, monks, is called death.

And what is sorrow?

Whenever, by any kind of misfortune,
anyone is affected by something of a painful nature,
sorrow, mourning, distress,
inward grief, inward woe,
that, monks, is called sorrow.

And what is lamentation?

Whenever, by any kind of misfortune,
anyone is affected by something of a painful nature and
there is crying out, lamenting,
making much noise for grief,
making great lamentation,
that, monk, is called lamentation.

And what is pain?

Whatever bodily painful feeling,
bodily unpleasant feeling,
painful or unpleasant feelings results from bodily contact,
that, monks, is called pain.

And what is sadness?

Whatever, mental painful feeling,
mental unpleasant feeling,
painful or unpleasant sensation results from mental contact,
that, monks, is called sadness.

And what is distress?

Whenever, by anything kind of misfortune,
anybody is affected by something of a painful nature,
distress, great distress,
affliction with distress
with great distress,
that, monks, is called distress.

And what, monks, is being attached to the unloved?

Here, whoever has unwanted,
disliked, unpleasant sight-objects, sounds, smells,
tastes, tangibles or mind-objects, or
whoever encounters ill-wishers,
wishers of harm, of discomfort, of insecurity,
with whom they have concourse, intercourse, connection, union,
that, monks, is called being attached to the unloved.

And what, monks, is being is separated from the loved?

Here, whoever has what is wanted,
liked, pleasant sight-objects, sounds, smells,
tastes, tangibles or mind-objects, or
whoever encounters well-wishers,
wishers of good, of comfort, of security,
like mother or father or brother or sister or
younger kinsmen of friends or colleagues or blood-relations,
and then is deprived of such concourse, intercourse, connection, or union,
that, monks, is called being separated from the loved.

And what is not getting what one wants?

In beings subject to birth, monks, this wish arises:
"Oh, that we were not subject to birth, that we might not come to birth!"
But this cannot be gained by wishing. That is not getting what one wants.
In beings subject to aging, to disease, to death, to sorrow, lamentation,
pain, sadness and distress, this wish arises:
"Oh that were not subject to aging ... distress, that we might not come to see these things!"
But this cannot be gained by wishing. That's not getting what ones wants.

And how, monks, in short, are the five aggregates of grasping suffering?

They are as follows:

1. The aggregate of grasping that is form,
   
2. The aggregate of grasping that is feeling,
   
3. The aggregate of grasping that is perception,
   
4. The aggregate of grasping that is mental formations,
   
5. The aggregate of grasping that is consciousness,
   

These are, in short, the five aggregates of grasping are suffering.

And that, monks, is called the Noble Truth of Suffering.

It is the craving
which gives rise to rebirth, bound up with pleasure and lust,
finding fresh delight now here, now there :

that is to say
sensual craving,
craving for existence, and
craving for non-existence.

And where does this craving arise and establish itself?
Whenever in the world there is anything agreeable and pleasurable,
there this craving arises and establishes itself.

And what is there in the world that is agreeable and pleasurable?
The eye in the world is agreeable and pleasurable,
the ear in the world is agreeable and pleasurable,
the nose in the world is agreeable and pleasurable,
the tongue in the world is agreeable and pleasurable,
the body in the world is agreeable and pleasurable,
the mind in the world is agreeable and pleasurable,
And there is this craving arises and establishes itself.

Sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

Eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-consciousness
in the world is agreeable and pleasurable.
And there is craving arises and establishes itself.

Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact
in the world is agreeable and pleasurable.
And there is craving arises and establishes itself.

Feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact
in the world is agreeable and pleasurable.
And there is craving arises and establishes itself.

The Perception of sights, of sounds, of smells, of tastes, of tangibles, of mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

The Volition in regard to sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

The Craving in regard to sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

The Thinking of sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

The Pondering of sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving arises and establishes itself.

And that monks, is called the Noble Truth of the Origin of Suffering.

It is the complete fading-away and
extinction of this craving,
its forsaking and abandonment,
liberation from it,
detachment from it.

And how does this craving come to be abandoned,
how does its cessation come about?

Wherever in the world there is anything that is agreeable and pleasurable,
there its cessation comes about.

The eye, the ear, the nose, the tongue, the body, the mind
in the world is agreeable and pleasurable,
And there is this craving comes to be abandoned, there its cessation comes about.

Eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-consciousness
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

Sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

The Perception of sights, of sounds, of smells, of tastes, of tangibles, of mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

The Volition in regard to sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

The Craving in regard to sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

The Thinking of sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

The Pondering of sights, sounds, smells, tastes, tangibles, mind-objects
in the world is agreeable and pleasurable.
And there is this craving comes to be abandoned, there its cessation comes about.

And that, monks, is called the Noble Truth of the Cessation of Suffering.

It is just this Noble Eightfold Path, namely :-

1. Right View,
2. Right Thought,
   
   
3. Right Speech,
4. Right Action,
5. Right Livelihood,
   
   
6. Right Effort,
7. Right Mindfulness,
8. Right Concentration.
   
   

And what, monks, is Right View?

It is, monks,
the knowledge of suffering,
the knowledge of the origin of suffering,
the knowledge of the cessation of suffering, and
the knowledge of the way of practice leading to the cessation of suffering.
This is called the Right View.

And what, monks, is Right Thought?

the thought of renunciation,
the thought of non-ill-will,
the thought of harmlessness.
This, monks, is called the Right Thought.

And what, monks, is Right Speech?

Refraining from lying,
Refraining from slandering,
Refraining from harsh speech,
Refraining from frivolous speech.
This is called the Right Speech.

And what, monks, is Right Action?

Refraining from taking life,
Refraining from taking what is not given,
Refraining from sexual misconduct,
This is called the Right Action.

And what, monks, is Right Livelihood?

Here, monks, the Ariyan disciple,
having given up the wrong livelihood,
Keeps himself by the right livelihood.
This is called the Right Livelihood.

And what, monks, is Right Effort?

Here, monks, a monk,
arouses his will, makes an effort, stirs up energy, exerts his mind and
strives to prevent the arising of unarisen evil unwholesome mental states.

He arouses his will, makes an effort, stirs up energy, exerts his mind and
strives to overcome evil unwholesome mental states that have arisen.

He arouses his will, makes an effort, stirs up energy, exerts his mind and
strives to produce unarisen wholesome mental states.

He rouses his will, makes an effort, stirs up energy, exerts his mind and
strives to maintain wholesome mental states that have arisen,
not let them fade away,
to bring them to greater growth,
to the full perfection of development.

This is called the Right Effort.

Here, monks, a monk abides
contemplating body as body, ardent, clearly aware and mindful,
having put aside hankering and fretting for the world.

He abides contemplating feelings as feelings ardent, clearly aware and mindful,
having put aside hankering and fretting for the world.

He abides contemplating mind as mind, ardent, clearly aware and mindful,
having put aside hankering and fretting for the world.

He abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful,
having put aside hankering and fretting for the world.

This is called Right Mindfulness.

Here, a monk, detached from sense-desires,
detached from unwholesome mental states,
enters and remains in the First jhāna,
which is with thinking and pondering (initial application and sustained application),
born of detachment, filled with delight and joy.

And with the subsiding of thinking and pondering,
by gaining inner tranquillity and oneness of mind,
enters and remains in the Second jhāna,
which without thinking and pondering (initial application and sustained application),
born of concentration, filled with delight and joy.

And with the fading away of delight,
remaining imperturable,
mindful and clearly aware,
he experiences in himself the joy of which the Noble Ones say:
"Happy is he who dwells with equanimity and mindfulness",
he enters the Third jhāna.

And, having given up pleasure and pain, and
with the disappearance of former gladness and sadness,
he enters and remains in the Fourth jhāna,
which is beyond pleasure and pain,
and purified by equanimity and mindfulness.

This is called Right Concentration.