The Foundations of Mindfulness
                      (The Presence of Mindfulness)
                           (Satipatthana-sutta)

Thus have I heard.  The Blessed one was once living among the
Kurus, at Kammassadamma, a market town of the Kuru people.
There the Blessed one addressed the bhikkhus and spoke as
follows:
   'This is the only way, Bhikkhus, for the purification of beings,
for the overcoming of sorrow and lamentation, for the destruction 
of suffering and grief, for reaching the right path, for the
attainment of Nibbana, namely the Four Foundations (four forms
of Presence) of Mindfulness.  What are these four?
   'Here a bhikkhu, ardent, clearly comprehending things and
mindful, lives observing (the activities of) the body, having
overcome covetousness and repugnance towards the world
(of body); observing feelings, having overcome covetousness
and repugnance towards the world (of feelings); observing
(the activities of) the mind, having overcome covetousness and
repugnance towards the world (of mind); observing mental
objects, having overcome covetousness and repugnance towards
the world (of mental objects)

                            [I. BODY]
   'And how does a bhikkhu live observing (the activities of)
the body?
[1. Breathing]
   'Here Bhikkhus, a bhikkhu having gone to the forest, to the
foot of a tree or to some empty place, sits down, with his legs
crossed, keeps his body straight and his mindfulness alert.
   'Ever mindful he breaths in, and ever mindful he breaths out.
Breathing in a long breath, he knows "I am breathing in a long
breath"; breathing out a long breath, he knows "I am breathing
out a long breath"; breathing in a short breath, he knows "I am
breathing in a short breath"; breathing out a short breath,
he knows "I am breathing out a short breath".
  ' "Experiencing the whole (breath-) body, I shall breathe in";
thus he trains himself. "Experiencing the whole (breath-) body,
I shall breathe out"; thus he trains himself.  "Calming the activity
of the (breath-) body, I shall breathe in"; thus he trains himself.
"Calming the activity of the (breath-) body, I shall breathe out":
Thus he trains himself....
   'Thus he lives observing (the activities of) the body internally,
or...externally, or ...both internal and externally.  He lives
also observing  origination-factors in the body, or the dissolution-
factors in the body, or the origination-and-dissolution factors in the
body.  Or his mindfulness is established to the extent necessary just
for the knowledge and awareness that the body exists and he lives
unattached and clings to naught in the world.  In this way Bhikkhus,
a bhikkhu lives observing (the activities of) the body.
[2. Postures of the body]
   'And further, Bhikkhus, a bhikkhu knows when he is going,
"I am going".  He knows when he is standing, "I am standing".
He knows when he is sitting, "I am sitting".  He knows when he is
lying down, "I am lying down".  Or he knows just how his body is disposed.
   'Thus he lives observing (the activities of) the body internally,
or externally...
[3. Full Attention]
   'And further Bhikkhus, a bhikkhu applies full attention either
in going forward or back; in looking straight or looking away;
in bending or in stretching; in wearing robes or carrying the
bowl; in eating, drinking, chewing, or savoring; in attending
to the calls of nature; in walking, in standing, in sitting; in
falling asleep, in waking; in speaking or in keeping silence.
In all these things he applies full attention.
   'Thus he lives observing (the activities of) the body.
[4. Replusiveness of the body]
   'And further Bhikkhus, a bhikkhu on this very body
enveloped by the skin and full of manifold impurity, from the
sole up, and from the top of the hair down, thinking thus:
"There is hair of the head, hair of the body, nails,
teeth, skin, sinews, bone, marrow, kidneys, heart, liver,
midriff, spleen, lungs, intestines, mesentery, stomach, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid, urine".
   'Just as if there were a double-mouthed provision-bag full of
various kinds of grain such as hill paddy, paddy, green gram,
cow-peas, sesame and husked rice, and a man with sound eyes,
having opened that bag, were to reflect thus: This is hill paddy,
this is paddy, this is green gram, this is cow-pea, this is sesame,
this is husked rice, just so, Bhikkhus, a bhikkhu reflects on this
very body enveloped by the skin and full of manifold impurity,
form the sole up, and from the top of the head down, thinking
thus: There are in this body hair of the head, hair of the body,
nails, teeth, skin, sinews, bone, marrow, kidneys, heart, liver,
midriff, spleen, lungs, intestines, mesentery, stomach, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva,
nasal mucus, synovial fluid, urine.
   'Thus he lives observing the body....
[5. Material Elements]
   'And further Bhikkhus, a bhikkhu reflects on this very body,
as it is, and it is constituted, by way of the material elements:
"There are in this body the element of earth, the element of water,
the element of fire, the element of wind".
   'Just as if, Bhikkhus, a clever cow-butcher or his apprentice,
having slaughtered a cow and divided it into portions, would
be sitting at the junction of four high roads; in the same way,
a bhikkhu reflects on this very body, as it is, and it is constituted,
by way of the material elements: There are in this body the
elements of earth, water, fire, and wind".
   'Thus he lives observing the body....
[6. Nine Cemetery Objects]
   (1)   'And further Bhikkhus, just as a bhikkhu sees a body
dead one, two, or three days, swollen, blue and festering, thrown
on to the cemetery, so he applies this perception to his own body
thus: "Verily, my own body, too, is of the same nature; such it
will become and will not escape it".
   'Thus he lives in observing the body....
   (2)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery being eaten by crows, hawks,
vultures, dogs, jackals, or by different kinds of worms, so he
applies this perception to his own body thus: "Verily, my own
body, too, is of the same nature; such it will become and will not
escape it".
   'Thus he lives observing the body...'
   (3)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to a skeleton with some
flesh and blood attached to it, held together by tendons, so he
applies this perception to his own body thus: "Verily, my own
body, too, is of the same nature; such it will become and will not
escape it".
   'Thus he lives observing the body...'
   (4)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery, reduced to a skeleton, blood-be-
smeared and without flesh, held together by tendons, so he
applies this perception to his own body thus: "Verily, my own
body, too, is of the same nature; such it will become and will not
escape it".
   'Thus he lives observing the body...'
   (5)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to a skeleton without flesh
and blood, held together by tendons, so he applies this perception
to his own body thus: "Verily, my own body, too, is of the same
nature; such it will become and will not escape it".
   'Thus he lives observing the body...'
   (6)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to disconnected bones,
scattered in all directions--here a bone of the hand, there a bone
of the foot, a shin bone, a thigh bone, the pelvis, the spine and
skull, so he applies this perception to his own body thus: "Verily,
my own body, too, is of the same nature; such it will become and
will not escape it".
   'Thus he lives observing the body...'
   (7)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to bleached bones of conch-
like color, so he applies this perception to his own body thus:
"Verily, my own body, too, is of the same nature; such it will
become and will not escape it".
   'Thus he lives observing the body...'
   (8)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to bones, more than a year
old, lying in a heap, so he applies this perception to his own body
thus: "Verily, my own body, too, is of the same nature; such it
will become and will not escape it".
   'Thus he lives observing the body...'
   (9)   'And further Bhikkhus, just as a bhikkhu sees a body
thrown on to the cemetery reduced to bones rotten and become
dust, so he applies this perception to his own body thus:
"Verily, my own body, too, is of the same nature; such it will
become and will not escape it".
   'Thus he lives observing the body...'

                       [II. FEELINGS]
   'And how Bhikkhus, does a bhikkhu live observing the feelings?
   'Here, Bhikkhus, a bhikkhu when experiencing a pleasant
feeling knows: "I experience a pleasant feeling"; when experiencing
a painful feeling, he knows: "I experience a painful feeling";
when experiencing a neither-pleasant-nor painful feeling, he
knows "I experience a neither-pleasant-nor painful feeling".
When experiencing a pleasant worldly feeling, he knows, "I
experience a pleasant worldly feeling"; when experiencing a
pleasant spiritual feeling, he knows, "I experience a pleasant
spiritual feeling"; when experiencing a painful worldly feeling,
he knows, "I experience a painful worldly feeling"; when
experiencing a painful spiritual feeling, he knows, "I experience a
painful spiritual feeling"; when experiencing a neither-pleasant-
nor-painful worldly feeling, he knows, "I experience a neither-
pleasant-nor-painful worldly feeling"; when experiencing a 
neither-pleasant-nor-painful spiritual feeling, he knows, "I
experience a neither-pleasant-nor-painful spiritual feeling".
   'He lives in this way observing feelings internally, or he
lives in this way observing feelings externally, or he lives in
this way observing feelings both internally and externally.  He lives
observing origination-factors in feelings, or dissolution-factors in
feelings, or origination-and-dissolution factors in feelings.  Or his
mindfulness is established to the extent necessary just for knowledge
and awareness that feeling exists, and he lives unattached, and clings
to naught in the world.  In this way, Bhikkhus, a bhikkhu lives
observing feelings.'

                           [III. MIND]
   'And how, Bhikkhus, does a bhikkhu live observing the mind?
   'Here Bhikkhus, a bhikkhu knows the mind with lust, as being
with lust; the mind without lust, as being without lust; the
mind with hate, as being with hate; the mind without hate, as
being without hate; the mind with ignorance, as being with
ignorance; the mind without ignorance, as being without
ignorance; the shrunken state of mind, as the shrunken state;
the distracted state of mind, as the distracted state; the developed
state of mind as the developed state; the undeveloped state of
mind as the undeveloped state; the state of mind with some other
mental state being superior to it, as being the state with something
mentally superior to it; the state of mind with no other mental
state superior to it, as being the state with nothing mentally
superior to it; the concentrated state of mind, as the concentrated
state; the unconcentrated state of mind, as the unconcentrated
state; the liberated state of mind, as the liberated state; and the
unliberated state of mind, as the unliberated state.
   'He lives in this way observing the mind internally, or externally,
or internally and externally.  He lives observing origination-
factors in mind, or dissolution-factors in mind, or origination-and-
dissolution factors in mind.  Or his mindfulness is established to
the extent necessary just for knowledge and awareness that mind
exists, and he lives unattached, and clings to naught in the world.
In this way, Bhikkhus, a bhikkhu lives observing mind.'

                          [IV. MENTAL OBJECTS]
   'And how, Bhikkhus, does a bhikkhu live observing mental
objects?

[Five Hindrances]
   'Here, Bhikkhus, a bhikkhu lives observing the Five Hinderances
as mental objects.
   'How, Bhikkhus, does a bhikkhu live observing the Five
Hindrances as mental objects?
   (1)   'Here, Bhikkhus, when sense-desire is present, a bhikkhu
knows: "Sense-desire is in me", or when sense-desire is not
present, he knows: "There is no sense-desire in me".  He knows
how the non-arisen sense-desire arises; he knows how the arisen
sense-desire disappears; and he know how the non-arising in the
future of the abandoned sense-desire comes to be.
   (2)   'When anger is present, he knows: "Anger is in me", or
when anger is not present, he knows: "There is no anger in me".
He knows how the non-arisen anger arises; he knows how the arisen
anger disappears; and he knows how the non-arising in the
future of the abandoned anger comes to be.
   (3)   'When torpor and languor are present, he knows: "Torpor
and languor are in me", or when torpor and languor are not
present, he knows: "There is no torpor and languor in me".  He knows
how the non-arisen torpor and languor arises; he knows how the arisen
torpor and languor disappears; and he know how the non-arising in the
future of the abandoned torpor and languor comes to be.
   (4)   'When restlessness and worry are present, he knows: "restlessness
and worry are in me", or when restlessness and worry are not
present, he knows: "There is no restlessness and worry in me".  He knows
how the non-arisen restlessness and worry arises; he knows how the arisen
restlessness and worry disappears; and he know how the non-arising in the
future of the abandoned restlessness and worry comes to be.
   (5)   'When doubt is present, he knows: "Doubt is in me", or
when doubt is not present, he knows: "There is no doubt in me".
He knows how the non-arisen doubt arises; he knows how the arisen
doubt disappears; and he knows how the non-arising in the
future of the abandoned doubt comes to be.
   'In this way he lives observing the mental objects internally, or
externally, or internally and externally.  He lives observing origination-
factors in mental objects, or dissolution-factors in mental objects,
or origination-and-dissolution factors in mental objects.  Or his
mindfulness is established to the extent necessary just for knowledge
and awareness that mental objects exist, and he lives unattached,
and clings to naught in the world.  In this way, Bhikkhus, a bhikkhu
lives observing the five hindrances as mental objects.'

[Five Aggregates]
   'And further, Bhikkhus, a bhikkhu lives observing the five
aggregates of clinging as mental objects.
   'How, Bhikkhus, does a bhikkhu live observing (contemplating)
the five aggregates of clinging as mental objects?
   'Here, Bhikkhus, a bhikkhu thinks: Thus is material form;
it arises in this way; and it disappears in this way.  Thus is
feeling; it arises in this way; and it disappears in this way.
Thus is perception; it arises in this way; and it disappears
in this way.  Thus is mental formations; they arise in this way;
and they disappear in this way.  Thus is consciousness; it arises
in this way; and it disappears in this way.
   'Thus he lives observing the mental objects internally, or
externally, or internally and externally.  He lives observing origination-
factors in mental objects, or dissolution-factors in mental objects,
or origination-and-dissolution factors in mental objects.  Or his
mindfulness is established to the extent necessary just for knowledge
and awareness that mental objects exist, and he lives unattached,
and clings to naught in the world.  In this way, Bhikkhus, a bhikkhu
lives observing the five aggregates of clinging as mental objects.'

[Six Sense-Bases]
   'And further, Bhikkhus, a bhikkhu lives contemplating the six
internal and the six external sense-bases as mental objects.
   'How, Bhikkhus, does a bhikkhu live contemplating the six
internal and the six external sense-bases as mental objects?
   'Here, Bhikkhus, a bhikkhu knows the eye and visual forms,
and the fetter that arises dependent on both (the eye and forms);
he knows how the non-arisen fetter arises; he knows how the
arisen fetter disappears; and he knows how the non-arising in
in the future of the abandoned fetter comes to be.
   'He knows the ear and sounds, and the fetter that arises
dependent on both; he knows how the non-arisen fetter arises;
he knows how the arisen fetter disappears; and he knows how
the non-arising in the future of the abandoned fetter
comes to be.
   'He knows the nose and smells, and the fetter that arises
dependent on both; he knows how the non-arisen fetter arises;
he knows how the arisen fetter disappears; and he knows how
the non-arising in the future of the abandoned fetter
comes to be.
   'He knows the tongue and flavors, and the fetter that arises
dependent on both; he knows how the non-arisen fetter arises;
he knows how the arisen fetter disappears; and he knows how
the non-arising in the future of the abandoned fetter
comes to be.
   'He knows the body and tangible objects, and the fetter
that arises dependent on both; he knows how the non-arisen
fetter arises; he knows how the arisen fetter disappears;
and he knows how the non-arising in the future of the
abandoned fetter comes to be.
   'He knows the mind and mental objects, and the fetter
that arises dependent on both; he knows how the non-arisen
fetter arises; he knows how the arisen fetter disappears;
and he knows how the non-arising in the future of the
abandoned fetter comes to be.
   'Thus he lives observing the mental objects internally, or
externally, or internally and externally.  He lives observing
origination- factors in mental objects, or dissolution-factors
in mental objects, or origination-and-dissolution factors in
mental objects.  Or his mindfulness is established to the extent
necessary just for knowledge and awareness that mental objects exist,
and he lives unattached, and clings to naught in the world.
In this way, Bhikkhus, a bhikkhu lives observing the external
and internal sense-bases as mental objects.'

[Seven Factors of Enlightenment]
   'And further, Bhikkhu, a bhikkhu lives observing the Seven
Factors of Enlightenment as mental objects.
   'How, Bhikkhus, does a bhikkhu live observing the Seven
Factors of Enlightenment as mental objects?
   (1)   'Here, Bhikkhus, when the Enlightenment-factor of
Mindfulness is present, the bhikkhu knows: "The Enlightenment-
factor of Mindfulness is in me"; or when the Enlightenment-
factor of Mindfulness is absent, he knows: "The Enlightenment-
factor of Mindfulness is not in me"; and he knows how the
non-arisen Enlightenment-factor of Mindfulness arises;
and how perfection in the development of the arisen Enlightenment-
factor of Mindfulness comes to be.
   (2)   'When the Enlightenment-factor of Investigation is
present, the bhikkhu knows: "The Enlightenment-factor of
Investigation is in me"; or when the Enlightenment-factor of
Investigation is absent, he knows: "The Enlightenment-factor
of Investigation is not in me"; and he knows how the non-arisen
Enlightenment-factor of Investigation arises; and how perfection
in the development of the arisen Enlightenment-factor of
Investigation comes to be.
   (3)   'When the Enlightenment-factor of Energy is present,
the bhikkhu knows: "The Enlightenment-factor of Energy is in me";
or when the Enlightenment-factor of Energy is absent, he knows:
"The Enlightenment-factor of Energy is not in me"; and he knows
how the non-arisen Enlightenment-factor of Energy arises; and
how perfection in the development of the arisen Enlightenment-
factor of Energy comes to be.
   (4)   'When the Enlightenment-factor of Joy is present,
the bhikkhu knows: "The Enlightenment-factor of Joy is in me";
or when the Enlightenment-factor of Joy is absent, he knows:
"The Enlightenment-factor of Joy is not in me"; and he knows
how the non-arisen Enlightenment-factor of Joy arises; and
how perfection in the development of the arisen Enlightenment-
factor of Joy comes to be.
   (5)   'When the Enlightenment-factor of Relaxation is
present, the bhikkhu knows: "The Enlightenment-factor of
Relaxation is in me"; or when the Enlightenment-factor of
Relaxation is absent, he knows: "The Enlightenment-factor
of Relaxation is not in me"; and he knows how the non-arisen
Enlightenment-factor of Relaxation arises; and how perfection
in the development of the arisen Enlightenment-factor of
Relaxation comes to be.
   (6)   'When the Enlightenment-factor of Concentration is
present, the bhikkhu knows: "The Enlightenment-factor of
Concentration is in me"; or when the Enlightenment-factor of
Concentration is absent, he knows: "The Enlightenment-factor
of Concentration is not in me"; and he knows how the non-arisen
Enlightenment-factor of Concentration arises; and how perfection
in the development of the arisen Enlightenment-factor of
Concentration comes to be.
   (7)   'When the Enlightenment-factor of Equanimity is
present, the bhikkhu knows: "The Enlightenment-factor of
Equanimity is in me"; or when the Enlightenment-factor of
Equanimity is absent, he knows: "The Enlightenment-factor
of Equanimity is not in me"; and he knows how the non-arisen
Enlightenment-factor of Equanimity arises; and how perfection
in the development of the arisen Enlightenment-factor of
Equanimity comes to be.
   'Thus he lives observing the mental objects internally, or
externally, or internally and externally.  He lives observing
origination- factors in mental objects, or dissolution-factors
in mental objects, or origination-and-dissolution factors in
mental objects.  Or his mindfulness is established to the extent
necessary just for knowledge and awareness that mental objects exist,
and he lives unattached, and clings to naught in the world.
In this way, Bhikkhus, a bhikkhu lives observing the Seven Factors
of Enlightenment as mental objects.'

[Four Noble Truths]
   'And further, Bhikkhu, a bhikkhu lives contemplating
the Four Noble Truths as mental objects.
   'How, Bhikkhus, does a bhikkhu live contemplating the Four
Noble Truths as mental objects?
   'Here, Bhikkhus, a bhikkhu knows, "This is Dukkha (suffering)",
according to reality; he knows, "This is the Origin of Dukkha",
according to reality; he knows, "This is the Cessation of Dukkha",
according to reality; he knows, "This is the Path leading to the
Cessation of Dukkha", according to reality.
   'Thus he lives observing the mental objects internally, or
externally, or internally and externally.  He lives observing
origination- factors in mental objects, or dissolution-factors
in mental objects, or origination-and-dissolution factors in
mental objects.  Or his mindfulness is established to the extent
necessary just for knowledge and awareness that mental objects exist,
and he lives unattached, and clings to naught in the world.
In this way, Bhikkhus, a bhikkhu lives contemplating the Four
Noble Truths as mental objects.'

   'Bhikkhus, whosoever practices these four Foundations of
Mindfulness in this manner for seven years, then one of these
two fruits may be expected by him: Highest Knowledge (Arahant-
ship), here and now, or if some remainder of clinging is yet
present, the state of Non-returning.
   'Bhikkhus, let alone seven years.  Should any person practice
these four Foundations of Mindfulness in this manner for six
years...for five years...four years...three years...two
years...one year, then one of these two fruits may be expected
by him: Highest Knowledge, here and now, or if some remainder
of clinging is yet present, the state of Non-returning.
   'Bhikkhus, let alone a year.  Should any person practice
these four Foundations of Mindfulness in this manner for seven
months...for six months...five months...four months...three
months...two months...a month...half a month, then one of these
two fruits may be expected by him: Highest Knowledge, here and
now, or if some remainder of clinging is yet present, the state
of Non-returning.
   'Bhikkhus, let alone half a month.  Should any person practice
these four Foundations of Mindfulness in this manner for a week,
then one of these two fruits may be expected by him: Highest
Knowledge, here and now, or if some remainder of clinging is
yet present, the state of Non-returning.
   'Because of this was it said: "This is the only way, Bhikkhus,
for the purification of beings, for the overcoming of sorrow and
lamentation, for the destruction of suffering and grief, for reaching
the right path, for the attainment of Nibbana, anmely the four
Foundations of Mindfulness".'
   This the Blessed one said.  Satisfied, the Bhikkhus rejoiced at
his words.
                             (Majjhima Nikaya, Sutta No. 10)
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