Maha-satipatthana Sutta (DN 22)

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Digha Nikaya 22

Maha-satipatthana Sutta (DN 22)

The Larger Discourse on the Four Cornerstones (1) of Awareness Training

(Advanced Mindfulness Training)

Based upon Translations from the Pali by

Maurice Walshe and Thanissaro Bhikkhu.

Edited for readability and sensitive to the language of gnosis and cognition, by the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

Coconino National Forest, Wed 06-28-06

(For free distribution only)

I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the aspirants, "Monks."

"Lord," the monks replied.

The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of dissatisfaction (dukkha) and anxiety, for the attainment of the correct method, and for the realization of enlightenment (nibbana) -- in other words, the Four Cornerstones of Awareness. Which four?

"There is the case where an aspirant remains focused upon the physical body (2) -- ardent, alert, and aware -- putting aside greed and dissatisfaction (dukkha) for the world. One remains focused upon sensations... mind... and mental qualities -- ardent, alert, and aware -- putting aside greed and anxiety for the things of this world.

A. the First Cornerstone, Physical Body

"And how does an aspirant remain focused upon the physical body?

[1] "There is the case where an aspirant -- having gone to the wilderness, to the shade of a tree, or to an empty building -- sits down cross-legged, holding the body erect and setting her (4) awareness before her. Always aware, one breathes in; aware one breathes out aware.

"Breathing in long, one discerns that one is breathing in long; or breathing out long, one discerns that one is breathing out long. Or breathing in short, one discerns that one is breathing in short; or breathing out short, one discerns that one is breathing out short. One trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. One trains herself to breathe in calming the (3) entire body and to breathe out calming the entire body. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the aspirant, when breathing in long, discerns that one is breathing in long; or breathing out short, one discerns that one is breathing out short... one trains oneself to breathe in calming the entire body, and to breathe out calming the entire body.

"In this way one remains focused internally upon the entire body, or externally upon the entire body, or both internally and externally upon the entire body. Or one remains focused upon the phenomenon of origination with regard to the body, upon the phenomenon of passing away with regard to the body, or upon the phenomenon of origination and passing away with regard to the body. Or one maintains awareness that 'There is a body' to the extent of knowledge and remembrance. And one abides independent, not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

(The Four Positions)

[2] "Furthermore, when walking, the aspirant discerns that one is walking. When standing, one discerns that one is standing. When sitting, one discerns that one is sitting. When lying down, one discerns that one is lying down. Or however one's body is disposed, that is how one discerns it.

"In this way one remains focused internally upon the entire body, or focused externally... not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

[3] "Furthermore, when engaged in walking meditation, one makes oneself fully alert; when looking near and looking far... when bending and extending one's limbs... when carrying one's outer cloak, one's upper robe and one's bowl... when eating, drinking, chewing, and savoring... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, one makes oneself fully alert.

"In this way one remains focused internally upon the entire body, or focused externally... not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

(Arriving at dispassion and increasing the sensitivity of the senses)

(Precision, Accuracy and Resolution: reducing awareness of the body down to its constituent parts)

[4] "Furthermore... just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a woman with good eyesight, pouring it out, were to observe, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, an aspirant reflects upon this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"In this way one abides focused internally upon the entire body, or focused externally... not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

[5] "Furthermore... just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the aspirant contemplates this very body -- however it stands, however it is disposed -- in terms of properties: 'In this body there is the earth element, the water element, the fire element, and the wind element.'

"In this way one remains focused internally upon the entire body, or focused externally... not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

[6] "Furthermore, as if one were to see a corpse cast away in a charnel ground -- one day, two days, three days dead -- bloated, livid, and festering, one compares it to this very body, 'This body, too will become like the corpse cast away in a charnel ground: Such is its nature, such is its future, such its unavoidable fate'...

"Or again, as if one were to see a corpse cast away in a charnel ground, picked at by crows, vultures, and hawks, by dogs, hyenas, and various other creatures... a skeleton smeared with flesh and blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: one applies it to this very body, 'This body, too will become like the corpse cast away in a charnel ground: Such is its nature, such is its future, such is its unavoidable fate.'

"In this way one remains focused internally upon the entire body, or externally upon the entire body, or both internally and externally upon the entire body. Or one remains focused upon the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the entire body. Or one's awareness that 'There is a body' is maintained to the extent of knowledge and remembrance. And one abides independent, not clinging to anything in the world. This is how an aspirant remains focused upon the entire body.

B. the Second Cornerstone, Sensations (5)

"And how does an aspirant remain focused upon sensation? There is the case where an aspirant, when feeling a painful sensation, discerns that one is feeling a painful sensation. When feeling a pleasant sensation, one discerns that one is feeling a pleasant sensation. When feeling a neither-painful-nor-pleasant sensation, one discerns that one is feeling a neither-painful-nor-pleasant sensation.

"When feeling a painful sensation of the physical senses, one discerns that one is feeling a painful sensation of the physical senses. When feeling a painful sensation not of the physical senses, one discerns that one is feeling a painful sensation not of the physical senses (emotion). When feeling a pleasant sensation of the physical senses, one discerns that one is feeling a pleasant sensation of the physical senses. When feeling a pleasant sensation not of the physical senses (emotion), one discerns that one is feeling a pleasant sensation not of the physical senses (emotion). When feeling a neither-painful-nor-pleasant sensation of the physical senses, one discerns that one is feeling a neither-painful-nor-pleasant sensation of the physical senses. When feeling a neither-painful-nor-pleasant sensation not of the physical senses (emotion), one discerns that one is feeling a neither-painful-nor-pleasant sensation not of the physical senses (emotion).

"In this way one remains focused internally upon sensation, or externally upon sensation, or both internally and externally upon sensations. Or one remains focused upon the phenomenon of origination with regard to sensation, upon the phenomenon of passing away with regard to sensation, or on the phenomenon of origination and passing away with regard to sensation. Or one's awareness that 'There are sensations' is maintained to the extent of knowledge and remembrance. And one remains independent, not clinging to anything in the world. This is how an aspirant remains focused on sensations.

C. the Third Cornerstone, Mind

"And how does an aspirant remain focused upon the mind? There is the case where an aspirant, when the mind has passion, discerns that the mind has passion. When the mind is without passion, one discerns that the mind is without passion. When the mind has aversion, one discerns that the mind has aversion. When the mind is without aversion, one discerns that the mind is without aversion. When the mind has delusion, one discerns that the mind has delusion. When the mind is without delusion, one discerns that the mind is without delusion.

"When the mind is restricted, one discerns that the mind is restricted. When the mind is scattered, one discerns that the mind is scattered. When the mind is enlarged, one discerns that the mind is enlarged. When the mind is not enlarged, one discerns that the mind is not enlarged. When the mind is surpassed, one discerns that the mind is surpassed. When the mind is unsurpassed, one discerns that the mind is unsurpassed. When the mind is absorbed (jhana), one discerns that the mind is absorbed. When the mind is not absorbed, one discerns that the mind is not absorbed. When the mind is released, one discerns that the mind is released. When the mind is not released, one discerns that the mind is not released.

"In this way one remains focused internally upon the mind, or externally upon the mind, or both internally and externally upon the mind. Or one remains focused upon the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind. Or one's awareness that 'There is a mind' is maintained to the extent of knowledge and remembrance. And one abides independent, not clinging to anything in the world. This is how an aspirant remains focused upon the mind.

D. Mental Qualities

"And how does an aspirant abide focused upon mental qualities?

[1] the five hindrances

"There is the case where an aspirant remains focused upon mental qualities with respect to the five hindrances. And how does an aspirant remain focused upon mental qualities with respect to the five hindrances? There is the case where, there is sensual desire present within. An aspirant discerns that 'There is sensual desire present within me.' Or, there is no sensual desire present within, one discerns that 'There is no sensual desire present within me.' One discerns how there is the arising of a lack of sensual desire. And one discerns how there is the abandoning of sensual desire once it has arisen. And one discerns how there is no further appearance in the future of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth and torpor, restlessness and anxiety, and uncertainty.)

"In this way one remains focused internally upon mental qualities, or externally upon mental qualities, or both internally and externally upon mental qualities. Or one remains focused upon the phenomenon of origination with regard to mental qualities, upon the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or one has the awareness that 'There are mental qualities' is maintained to the extent of knowledge and remembrance. And one abides independent, not clinging to anything in the world. This is how an aspirant remains focused upon mental qualities with respect to the five hindrances.

[2] (the five clinging-aggregates)

"Furthermore, the aspirant abides focused upon mental qualities with respect to the five clinging-aggregates. And how does one remain focused upon mental qualities with respect to the five clinging-aggregates? There is the case where an aspirant [discerns]: 'Such is form, such its origination, such its disappearance. Such is sensation... Such is perception... Such are mental projections (6)... Such is cognition (7), such its origination, such its disappearance.'

"In this way one remains focused internally upon the mental qualities, or focused externally... not clinging to anything in the world. This is how an aspirant remains focused upon the mental qualities with respect to the five clinging-aggregates.

[3] The six senses

"Furthermore, the aspirant remains focused upon mental qualities with respect to the sixfold internal and external sensory apparatus. And how does one remain focused upon mental qualities with respect to the sixfold internal and external sensory apparatus? There is the case where one discerns the eye organ, one discerns forms, one discerns the attachment (fetter) that arises dependent upon both. One discerns how there is the arising of a lack of attachment (fetter). And one discerns how there is the abandoning of attachment (fetter) once it has arisen. And one discerns how there is no further appearance in the future of attachment (fetter) that has been abandoned. (The same formula is repeated for the remaining sensory apparatus: ear, nose, tongue, body, and intellect.)

"In this way one abides focused internally upon the mental qualities, or focused externally... not clinging to anything in the world. This is how an aspirant abides focused upon mental qualities with respect to the sixfold internal and external sensory apparatus.

[4] the seven factors of enlightenment

"Furthermore, the aspirant abides focused upon mental qualities with respect to the seven factors of enlightenment. And how does one abide focused upon mental qualities with respect to the seven factors for enlightenment? There is the case where mindfulness, as a factor for enlightenment is present within, one discerns that mindfulness as a factor for enlightenment is present within me.' Or, there being no mindfulness as a factor for enlightenment present within, one discerns that mindfulness as a factor for enlightenment is not present within me.' one discerns how there is the arising of unarisen mindfulness as a factor for enlightenment. And one discerns how there is the culmination of the development of mindfulness as a factor for enlightenment once it has arisen. (The same formula is repeated for the remaining factors for enlightenment: investigation-of-states (dhamma-vicaya), energy (viriya), bliss (piiti) (8), tranquility (passaddhi), absorption (samadhi), and equanimity (upekkha)).

"In this way one abides focused internally upon mental qualities, or externally... not clinging to anything in the world. This is how an aspirant remains focused upon mental qualities with respect to the seven factors for enlightenment.

[5] four noble truths

"Furthermore, the aspirant abides focused upon mental qualities with respect to the four noble truths. And how does one abides focused upon mental qualities in and of themselves with respect to the four noble truths? There is the case where one discerns, as it is actually present, that 'This is dissatisfaction (dukkha) (9)... This is the origination of dissatisfaction (dukkha)... This is the cessation of dissatisfaction (dukkha)... This is the way leading to the cessation of dissatisfaction (dukkha).'

[a] (dukkha).

"Now what is the noble truth of dissatisfaction (dukkha)? Birth is dissatisfying (dukkha), aging is dissatisfying (dukkha), death is dissatisfying (dukkha); sorrow, lamentation, pain, unhappiness and despair are dissatisfying (dukkha); association with the unloving is dissatisfying (dukkha); separation from the loved is dissatisfying (dukkha); not getting what one wants is dissatisfying (dukkha). In short, the five clinging-aggregates are dissatisfying (dukkha).

"And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, and acquisition of the sense spheres of the various beings in this or that group of beings, that is called birth.

"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, 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 the 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 unhappiness (anxiety)? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact that is called unhappiness.

"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 unhappiness of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, 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 unhappiness of association with the unbeloved.

"And what is the dissatisfaction (dukkha) of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, 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 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 dissatisfaction (dukkha) of separation from the loved.

"And what is the dissatisfaction (dukkha) of not getting what is wanted? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not be achieved by wishing. This is the unhappiness of not getting what one wants. In beings subject to aging... illness... death... sorrow, lamentation, pain, unhappiness, and despair, the wish arises, 'O, may we not be subject to aging... illness... death... sorrow, lamentation, pain, unhappiness, and despair, and may aging... illness... death... sorrow, lamentation, pain, unhappiness and despair not come to us.' But this is not be achieved by wishing. This is the dissatisfaction (dukkha) of not getting what is wanted.

"And what are the five clinging-aggregates that, in short, are dissatisfying (dukkha)? Form as a clinging-aggregate, sensation as a clinging-aggregate, perception as a clinging-aggregate, mental projections as a clinging-aggregate, cognition as a clinging-aggregate: These are called the five clinging-aggregates that, in short, are dissatisfaction (dukkha).

"This is called the noble truth of dissatisfaction (dukkha).

[b] origination of dissatisfaction (dukkha)

"And what is the noble truth of the origination of dissatisfaction (dukkha)? The craving that makes for further becoming -- accompanied by passion and delight, relishing now here and now there -- i.e., craving for sensuality, craving for becoming, craving for non-becoming.

"And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever is endearing and alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

"And what is endearing and alluring in terms of the world? The eye is endearing and alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

"The ear... The nose... The tongue... The body... The intellect...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

"Visual-perception... Auditory-perception... Olfactory-perception... Taste-perception... Tactile-perception... cognition...

"Visual-sense stimuli (10)... Auditory-sense stimuli... Olfactory-sense stimuli... Taste-sense stimuli... Tactile-sense stimuli... cognition...

"Sensations born of visual-sense stimuli... Sensations born of auditory-sense stimuli... Sensations born of Olfactory-sense stimuli... Sensations born of Taste-sense stimuli... Sensations born of Tactile-sense stimuli... Sensations born of (cognition)...

"Perception of Visual-sense objects... Perception of Auditory-sense objects... Perception of Olfactory-sense objects... Perception of Taste-sense objects... Perception of Tactile-sense objects... Cognition...

"Intention for Visual-sense objects... Intention for Auditory-sense objects... Intention for Olfactory-sense objects... Intention for Taste-sense objects... Intention for Tactile-sense objects... Intention for Cognition...

"Craving for Visual-sense objects... Craving for Auditory-sense objects... Craving for Olfactory-sense objects... Craving for Taste-sense objects... Craving for Tactile-sense objects... Craving for Cognition...

"Thought directed at Visual-sense objects... Thought directed at Auditory-sense objects... Thought directed at Olfactory-sense objects... Thought directed at Taste-sense objects... Thought directed at Tactile-sense objects... Thought directed at Cognition...

"Evaluation of Visual-sense objects... Evaluation of Auditory-sense objects... Evaluation of Olfactory-sense objects... Evaluation of Taste-sense objects... Evaluation of Tactile-sense objects... Evaluation of Cognition is endearing and alluring in terms of the world. 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 dissatisfaction (dukkha).

[c] the cessation of dissatisfaction (dukkha)

"And what is the noble truth of the cessation of dissatisfaction (dukkha)? 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 endearing and alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

"And what is endearing and alluring in terms of the world? The Visual-sense objects are endearing and alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

"The Auditory-sense objects... The Olfactory-sense objects... The Taste-sense objects... Tactile-sense objects... Cognition...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Concepts...

"Visual-perception... Auditory-perception... Olfactory-perception... Taste-perception... Tactile-perception... (cognition)..

"Visual-stimuli... Auditory- stimuli... Olfactory- stimuli... Taste- stimuli... Tactile- stimuli... Cognition...

"Sensations born of Visual- stimuli... Sensations born of Auditory- stimuli... Sensations born of Olfactory- stimuli... Sensations born of Taste- stimuli... Sensations born of Tactile- stimuli... Sensations born of Cognition...

"Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas...

"Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas...

"Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations... Thought directed at ideas...

"Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing and alluring in terms of the world. 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 unhappiness (dukkha).

21 [d] the path of practice leading to the cessation of dissatisfaction (dukkha)

"And what is the noble truth of the path of practice leading to the cessation of dissatisfaction (dukkha)? Just this very noble eightfold path: right view (understanding) (samma-ditthi), right thought (samma-sankappa), right speech (samma vaca), right action (samma-kammanta), right livelihood (samma-ajiva), right effort (samma-vayam), right mindfulness (samma-sati), right absorption (samma-samadhi).

"And what is right view or understanding (sama-ditthi)? Knowledge with regard to dissatisfaction (dukkha), knowledge with regard to the origination of dissatisfaction (dukkha), knowledge with regard to the cessation of dissatisfaction (dukkha), knowledge with regard to the way of practice leading to the cessation of dissatisfaction (dukkha): This is called right view or understanding (sama-ditthi).

"And what is right thought (samma-sankappa)? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right thought (samma-sankappa).

"And what is right speech (sama vaca)? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech (Abstaining from harmful speech).

"And what is right action (samma-kammanta)? Abstaining from taking life, from stealing, and from illicit sex. This is called right action (Abstaining from harmful action).

"And what is right livelihood (samma-ajiva)? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps one's life going with right livelihood: This is called right livelihood (samma-ajiva).

"And what is right effort (samma-vayam)? There is the case where an aspirant generates aspiration, endeavors, arouses energy (viriya), upholds and exerts one's intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... and for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This is called right effort (samma-vayam).

[21]"And what is right mindfulness (samma-sati)? There is the case where an aspirant remains focused upon the physical body -- ardent, alert, and aware -- putting aside greed and dissatisfaction (dukkha) with respect to the world. One remains focused upon sensations... the mind... mental projections and mind objects -- ardent, alert, and aware -- putting aside greed and dissatisfaction (dukkha) with respect to the world. This is called right mindfulness (samma-sati).

(Jhana)

[22]"And what is right meditation (sama-samadhi)? There is the case where an aspirant is quite withdrawn from sensuality, withdrawn from unskillful mental projections enters and remains in the first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára). With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance. With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding.' With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

"This is called the noble truth of the path of practice leading to the cessation of dissatisfaction (dukkha).

"In this way one remains focused internally upon mental qualities, or externally on mental qualities, or both internally and externally on mental qualities. Or one remains focused upon the phenomenon of origination with respect to mental qualities, on the phenomenon of passing away with respect to mental qualities, or on the phenomenon of origination and passing away with respect to mental qualities. Or one is aware that 'There are mental qualities' is maintained to the extent of knowledge and remembrance. And one remains independent, not clinging to anything in the world. This is how an aspirant remains focused upon mental qualities with reference to the four noble truths...

E. Conclusion

22 "Now, if anyone would develop these Four Cornerstones of Mindfulness in this way for seven years, one of two fruits can be expected for him: either gnosis (Arahantship) right here and now, or -- if there be any remnant of clinging-sustenance -- non-return.

"Let alone seven years. If anyone would develop these Four Cornerstones of Mindfulness in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return.

"Let alone half a month. If anyone would develop these Four Cornerstones of Mindfulness in this way for seven days, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return.

"'This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and dissatisfaction (dukkha), for the attainment of the right method, and for the realization of enlightenment -- in other words, the Four Cornerstones of Mindfulness.' Thus it was said, and this is the reason it was said."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Notes from the editor:

1) Satipatthana is commonly translated as the "Four Foundations of Mindfulness." This editor has chosen to translate it as the "Four Cornerstones of Mindfulness" simply because any builder knows a house or building only has one foundation, however a house with the style of architecture that is common in the West will have at least 4 corners. Also, the cornerstone was a common metaphor in European philosophy and religion, thus this editor felt it was significant to invoke that ancient metaphor in a translation of Buddhist literature into the Western languages.

2) The most common means of translating the Pali compound term "rupa-rupa" as "in the body on the body." Thanissaro Bhikkhu chose "the body in and of itself." This editor felt that both forms were rather clumsy and did not reveal an understanding of what Sidharta Gotama must have meant when he said, "rupa-rupa." It seems rather clear and obvious to this editor, who is also a contemplative, that the Pali compound term "rupa-rupa" must mean "physical body," thus revealing the central concept that the physical body is one of the cornerstones of mindfulness training.

3) Thanissaro Bhikkhu chose "bodily fabrication." This editor found that language form clumsy, because it is not consistent with how the English language is used. Thus, this editor chose "entire body."

4) Considering that the West is engaged in an effort of establishing gender equity wherever possible, thus this editor has chosen to avoid gender specific language in the translation of the Pali canon wherever possible.

5) Feelings and sensations are often misunderstood in Buddhist translations, so this editor has chosen 'sensations' as a translation for the Pali term 'vedana,' the second cornerstone of mindfulness training.

6) The Pali term 'sañkhara' is often translated as 'mental fabrication.' This editor finds this form unsuccessful in relaying accurately to the Western contemplative the concept of 'sañkhara' as it appears Sidharta Gotama understood it. This editor believes 'mental projections ' is a more accurate attempt at rendering the concept of 'sañkhara' in the English language.

7) The Pali term 'viññana' is very commonly translated as 'consciousness' in English translations of Pali texts. This again seems very misleading because the term 'consciousness' is a synonym for awareness in the English language, and since 'viññana' is an aggregate of clinging that must be relinquished prior to enlightenment, then it seems rather unskillful to imply that enlightenment is thus a state of unconsciousness. However, if we consider that the Pali term 'viññana' is closest to our use of the term 'cognition' then we can thus see the contemplative is not seeking an unconscious state, but a state that is free of the cognitive processes.

8) The Pali term 'piiti' is often translated as 'rapture' however rapture is used in the contemplative literature of the West to describe trances and out-of-body experiences, thus this editor believes 'bliss' is a far better and less misleading translation for the Pali term 'piiti.'

9) The Pali term 'dukkha' is often translated as 'suffering.' This editor believes Sidharta Gotama used that term much more broadly to include any form of dissatisfaction, thus dissatisfaction is used here to render the Pali term 'dukkha.'

10) Often the term 'contact' is used with respect to the senses, however this is not how the we native speakers of English speak with respect to the senses. Instead we would say "sensory stimulation."

11) The Pali term 'jhana' is very often not translated, and too often it is grossly misunderstood, thus this editor has chosen to reduce the confusion by translating it with the closest English contemplative term we have, which is ecstasy. Absorption is also acceptable, but not quite as accurate.

12) The Pali terms 'vitakka and vicára are too often misunderstood as applied and sustained thought, or discursive thinking. This contemplative understands neither applied and sustained thought, nor discursive thinking ever brought anyone to absorption, thus Sidharta Gotama must have been thinking of the nature of concentration, how one directs and redirects the cognitive processes to a meditation object, when he said vitakka and vicára are factors in arousing ecstasy (jhana). Please see:

Understanding the Pali terms, 'vitakka' and 'vicára'