Untitled Document

Maha Satipatthana Sutta
The Great Discourse on the Foundations of Mindfulness

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

HOMAGE TO THE BLESSED ONE, THE WORTHY ONE
THE FULLY-ENLIGHTENED BUDDHA

Thus have I heard.

At one time, the Blessed One was living in Kurus, where there was a market town of the Kurus, named Kammasadamma. There the Blessed One addressed the bhikkhus thus: "Bhikkhus," and the bhikkhus replied to him, "Venerable Sir." And the Blessed One spoke as follows:

This is the only way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the Noble Path, for the realization of Nibbana, namely, the Four Foundations of Mindfulness.

What are the four?

Herein [in this teaching], bhikkhus, a bhikkhu dwells contemplating the body in the body, ardently, clearly comprehending and mindful, removing covetousness and grief in the world; he dwells contemplating the feeling in the feelings, ardently, clearly comprehending and mindful, removing covetousness and grief in the world; he dwells contemplating the consciousness in the consciousness, ardently, clearly comprehending and mindful, removing covetousness and grief in the world; he dwells contemplating the Dhamma in the dhammas, ardently, clearly comprehending and mindful, removing covetousness and grief in the world.

1. THE CONTEMPLATION OF THE BODY IN THE BODY

Mindfulness of Breathing

And how, bhikkhus, does a bhikkhu dwell contemplating the body in the body? Here, bhikkhus, a bhikkhu having gone to the forest, to the foot of a tree, or to a secluded place, sits down cross-legged, keeps his upper body erect, and directs mindfulness towards the object of meditation. Ever mindful, he breathes in, ever mindful he breathes out.

Breathing in a long breath, he knows, "I breathe in long"; breathing out a long breath, he knows, "I breathe out long."

Breathing in a short breath, he knows, "I breathe in short"; breathing out a short breath, he knows, "I breathe out short."

"Making clear the entire in-breath body, I shall breathe in," thus he makes effort [literally, he trains himself]; "making clear the entire out-breath body, I shall breath out," thus he makes effort.

"Calming the gross in-breath [literally, body-conditioned object], I shall breathe in," thus he makes effort; "calming the gross out-breath, I shall breathe out," thus he makes effort.

As a skillful turner [of a lathe] or his apprentice, making a long turn, knows, "I make a long turn," or making a short turn, knows, "I make a short turn," just so the bhikkhu, breathing in a long breath, knows, "I breathe in long"; breathing out a long breath, he knows, "I breathe out long." Breathing in a short breath, he knows, "I breathe in short"; breathing out a short breath, he knows, "I breathe out short." "Making clear the entire in-breath body, I shall breathe in," thus he makes effort; "making clear the entire out-breath body, I shall breathe out," thus he makes effort. "Calming the gross in-breath, I shall breathe in," thus he makes effort; "calming the gross out-breath, I shall breathe out," thus he makes effort.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the origination factors in the breath-body, or he dwells contemplating the dissolution factors in the breath-body, or he dwells contemplating both the origination and dissolution factors in the breath-body.

Or his mindfulness is established as "there is breath-body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too bhikkhus, a bhikkhu dwells contemplating the body in the body.

The Postures of the Body

And again, bhikkhus, a bhikkhu knows, "I am going," when he is going; he knows, "I am standing," when he is standing; he knows, "I am sitting," when he is sitting; he knows, "I am lying down," when he is lying down, or just as his body is disposed so he knows it.

He dwells contemplating the origination factors in the body, or he dwells contemplating the dissolution factors in the body, or he dwells contemplating both the origination and dissolution factors in the body.

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

Mindfulness with Clear Comprehension

And again, bhikkhus, a bhikkhu in going forward and in going back, [he] applies clear comprehension; in looking straight ahead and in looking away from the front, [he] applies clear comprehension; in wearing the three robes, and in carrying the bowl, [he] applies clear comprehension; in eating, drinking, chewing and savoring, [he] applies clear comprehension; in obeying the calls of nature, [he] applies clear comprehension; in walking, standing, sitting, falling asleep, waking, speaking, and in keeping silent, [he] applies clear comprehension.

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

Reflection on the Repulsiveness of the Body

And again, bhikkhus, a bhikkhu reflects upon this very body, upward from the soles of his feet, downward from the tips of his hair, enclosed by the skin and full of diverse impurities, thus, "There are in this body

head hair, body hair, nails, teeth, skin

flesh, sinews (nerves), bones, marrow, kidneys

heart, liver, intestines, spleen, lungs

bowels, stomach, undigested food, feces, brain

bile, phlegm, pus, blood, sweat, fat

tears, lymph, saliva, nasal mucus, oil of the joints, urine.

As if there were a double-mouthed provision bag filled with various kinds of grain such as hill paddy, paddy, green gram, cowpea, sesame, husked rice, a man with sound eyes, having opened it, should examine it thus, "This is hill paddy, this is paddy, this is green gram, this is cowpea, this is sesame, this is husked rice." just so, bhikkhus, a bhikkhu reflects upon his very body, upward from the soles of his feet, downward from the tips of his hair, enclosed by the skin and full of diverse impurities, thus, "There are in this body head hair, body hair [see above list] ... urine."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

Reflection on the Material Elements

And again, bhikkhus, a bhikkhu reflects upon this very body just as it is placed or disposed, with regard to its primary elements, "There are in this body the earth element, the water element, the fire element, and the air element."

As a skillful butcher and his apprentice, having slaughtered a cow and divided it into portions, were sitting at the junction of four highways, just so, bhikkhus, a bhikkhu reflects upon this very body just as it is placed or disposed, with regard to its primary elements, "There are in this body the earth element, the water element, the fire element, and the air element."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

The Nine Cemetery Contemplations

i. And again, bhikkhus, when a bhikkhu sees a body one day dead, or two days dead, or three days dead, swollen, blue, and festering, discarded in the charnel ground, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

ii. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, being devoured by crows, by hawks, by vultures, by herons, by dogs, by leopards, by tigers, by jackals, being devoured by various kinds of worms, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Thus, he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

iii. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to a skeleton, held together by tendons, with some flesh adhering to it, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

iv. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to a skeleton, held together by tendons, blood-smeared, fleshless, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

v. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to a skeleton, held together by the tendons, without flesh and blood, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

vi. Again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to loose bones scattered in all directions - here bones of the hand, there bones of the foot, shin bones, thigh bones, pelvis, spine and skull - he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature.

He dwells contemplating the origination factors in the body or he dwells contemplating the dissolution factors in the body, or he dwells contemplating both the origination and dissolution factors in the body.

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

vii. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to bleached bones of shell-like color, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

viii. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to bones more than a year, lying in a heap, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

ix. And again, bhikkhus, when a bhikkhu sees a body discarded in the charnel ground, reduced to rotten bones, crumbling to dust, he then applies [this perception] to his own body, "Truly, this body too is of the same nature. It will become like that and will not go beyond that nature."

Or his mindfulness is established as "there is the body only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the body in the body.

2. THE CONTEMPLATION OF FEELINGS

And how, bhikkhus, does a bhikkhu dwell contemplating the feelings in the feelings?

Here, bhikkhus, when experiencing a pleasant feeling, the bhikkhu knows, "I experience a pleasant feeling"; when experiencing a painful feeling, he knows, "I experience a painful feeling"; when experiencing a neutral feeling, he knows, "I experience a neutral feeling"; when experiencing a pleasant worldly feeling, he knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant non-worldly feeling, he knows, "I experience a pleasant non-worldly feeling"; when experiencing a painful worldly feeling, he knows, "I experience a painful worldly feeling"; when experiencing a painful non-worldly feeling, he knows, "I experience a painful non-worldly feeling"; when experiencing a neutral worldly feeling, he knows, "I experience a neutral worldly feeling"; when experiencing a neutral non-worldly feeling, he knows, "I experience a neutral non-worldly feeling."

Thus he dwells contemplating the feelings in the feelings internally, or he dwells contemplating the feelings in the feelings externally, or he dwells contemplating the feelings in the feelings both internally and externally.

He dwells contemplating the origination factors in the feelings, or he dwells contemplating the dissolution factors in the feelings, or he dwells contemplating both the origination and dissolution factors in the feelings.

Or his mindfulness is established as "there is feeling only.." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the feelings in the feelings.

3. THE CONTEMPLATION OF CONSCIOUSNESS

And how, bhikkhus, does a bhikkhu dwell contemplating the consciousness in the consciousness?

Here, bhikkhus, a bhikkhu knows the consciousness with lust as consciousness with lust, the consciousness without lust as consciousness without lust, the consciousness with hate as consciousness with hate, the consciousness without hate as consciousness without hate, the consciousness with delusion as consciousness with delusion, the consciousness without delusion as consciousness without delusion, the constricted consciousness as constricted consciousness, the scattered consciousness as scattered consciousness, the consciousness that has become great as consciousness that has become great, the consciousness that has not become great as consciousness that has not become great, the surpassable consciousness as surpassable consciousness, the unsurpassable consciousness as unsurpassable consciousness, the concentrated consciousness as concentrated consciousness, the unconcentrated consciousness as unconcentrated consciousness, the freed consciousness as freed consciousness, the unfreed consciousness as unfreed consciousness.

Thus he dwells contemplating the consciousness in the consciousness internally, or he dwells contemplating the consciousness in the consciousness externally, or he dwells contemplating the consciousness in the consciousness both internally and externally.

He dwells contemplating the origination factors in the consciousness, or he dwells contemplating the dissolution factors in the consciousness, or he dwells contemplating both the origination and dissolution factors in the consciousness.

Or his mindfulness is established as "there is consciousness only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the consciousness in the consciousness.

4. THE CONTEMPLATION OF THE DHAMMAS

And how, bhikkhus, does a bhikkhu dwell contemplating the Dhamma in the dhammas?

The Five Hindrances

Here, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the five hindrances. And how, bhikkhus, does a bhikkhu dwell contemplating the Dhamma in the dhammas in the five hindrances?

Here, bhikkhus, when sense-desire is present in him, the bhikkhu knows, "There is sense-desire in me," or when sense-desire is absent in him, he knows, "There is no sense-desire in me." He also knows the reason why the arising of non-arisen sense-desire comes to be; he also knows the reason why the abandoning of arisen sense-desire comes to be; and he also knows the reason why non-arising in the future of the abandoned sense-desire comes to be.

When ill will is present in him, he knows, "There is ill will in me," or when ill will is absent in him, he knows, "There is no ill will in me." He also knows the reason why the arising of non-arisen ill will comes to be; he also knows why the abandoning of arisen ill will comes to be; and he also knows the reason why non-arising in the future of the abandoned ill Will comes to be.

When sloth and torpor are present in him, he knows, "There are sloth and torpor in me," or when sloth and torpor are absent in him, he knows, "There are no sloth and torpor in me." He also knows the reason why the arising of non-arisen sloth and torpor comes to be; he also knows the reason why the abandoning of arisen sloth and torpor comes to be; and he also knows the reason why non-arising in the future of the abandoned sloth and torpor comes to be.
When restlessness and remorse are present in him, he knows, "There are restlessness and remorse in me," or when restlessness and remorse are absent in him, he knows, "There are no restlessness and remorse in me." He also knows the reason why the arising of non-arisen restlessness and remorse comes to be; he also knows the reason why the abandoning of arisen restlessness and remorse comes to be; he also knows the reason why non-arising in the future of the abandoned restlessness and remorse comes to be.

When doubt is present in him, he knows, "There is doubt in me," or when doubt is absent in him, he knows, "There is no doubt in me." He also knows the reason why the arising of non-arisen doubt comes to be; he also knows the reason why the abandoning of arisen doubt comes to be; and he also knows the reason why non-arising in the future of the abandoned doubt comes to be.

Thus he dwells contemplating the Dhamma in the dhammas internally, or he dwells contemplating the Dhamma in the dhammas externally, or he dwells contemplating the Dhamma in the dhammas both internally and externally.

He dwells contemplating the origination factors in the dhammas, or he dwells contemplating the dissolution factors in the dhammas, or he dwells contemplating both the origination and dissolution factors in the dhammas.

Or his mindfulness is established as "there are dhammas only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the five hindrances.

Five Aggregates of Clinging

And again, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the five aggregates of clinging. And how, bhikkhus, does a bhikkhu dwell contemplating the Dhamma in the dhammas in the five aggregates of clinging?

Here, bhikkhus, a bhikkhu knows, "This is material form, this is the arising or cause of material form, this is the passing away or cause of passing away of material form. This is feeling, this is arising or cause of feeling, this is the passing away or cause of passing away of feeling. This is perception, this is the arising or cause of perception, this is passing away or cause of passing away of perception. These are mental formations, this is the arising or cause of mental formations, this is the passing away or cause of passing away of mental formations. This is consciousness, this is the arising or cause of consciousness, this is the passing away or cause of passing away of consciousness."

Or his mindfulness is established as "there are dhammas only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas, in the five aggregates of clinging.

The Six Internal and the Six External Sense-Bases

And again, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the six internal and the six external sense-bases. And how, bhikkhus, does a bhikkhu dwell contemplating the Dhamma in the dhammas in the six internal and the six external sense-bases?

Herein, bhikkhus a bhikkhu knows the eye, knows the visible forms and also knows the fetter55 that arises dependent on both.

He also knows the reason why the arising of the nonarisen fetter comes to be, he also knows the reason why the abandoning of the arisen fetter comes to be, and he also knows the reason why non-arising in the future of the abandoned fetter comes to be. 56

He knows the ear, knows the sounds, and also knows the fetter that arises dependent on both. He also knows [for continuation see above paragraph on the eye].

He knows the nose, knows the smells, and also knows the fetter that arises dependent on both. He also knows [for continuation see above paragraph on the eye].

He knows the tongue, knows the flavors, and also knows the fetter that arises dependent on both. He also knows [for continuation see above paragraph on the eye].

He knows the body, knows the tactile objects, and also knows the fetter that arises dependent on both. He also knows [for continuation see above paragraph on the eye].

He knows the mind, knows the dhammas, and also knows the fetter that arises dependent on both. He also knows [for continuation see above paragraph on the eye].

Or his mindfulness is established as "there are dhammas only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the six internal and in the six external sense-bases.

The Seven Factors of Enlightenment

And again, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the seven factors of enlightenment. And how, bhikkhus, does a bhikkhu dwell contemplating the Dhamma in the dhammas in the seven factors of enlightenment.

Here, bhikkhus, when the enlightenment-factor of mindfulness is present in him, the bhikkhu knows, "There is the enlightenment-factor of mindfulness in me," or when the enlightenment-factor of mindfulness is absent in him, he knows, "There is no enlightenment-factor of mindfulness in me." He also knows the reason why the arising of the nonarisen enlightenment-factor of mindfulness comes to be; he also knows the reason why the perfection through cultivation of the enlightenment-factor of mindfulness comes to be.

When the enlightenment-factor of the investigation of dhammas is present in him, he knows, "Here is the enlightenment-factor of investigation of dhammas in me," or when the enlightenment-factor of the investigation of dhammas is absent in him, he knows, "There is no enlightenment-factor of the investigation of dhammas in me." He also knows the reason why the arising of the non-arisen enlightenment-factor of the investigation of dhammas comes to be; he also knows the reason why the perfection through cultivation of the enlightenment-factor of the investigation of dhammas comes to be.

When the enlightenment-factor of energy is present in him, he knows, "There is the enlightenment factor of energy in me," or when the enlightenment-factor of energy is absent in him, he knows, "There is no enlightenment-factor of energy in me." He also knows the reason why the arising of the non-arisen enlightenment factor of energy comes to be; he also knows the reason why the perfection through cultivation of the enlightenment-factor of energy comes to be.

When the enlightenment-factor of rapture is present in him, he knows "There is the enlightenment-factor of rapture in me," or when the enlightenment-factor of rapture is absent in him, he knows, "There is no enlightenment-factor of rapture in me." He also knows the reason why the arising of the non-arisen enlightenment-factor of rapture comes to be; he also knows the reason why the perfection through cultivation of the arisen enlightenment-factor of rapture comes to be.

When the enlightenment-factor of tranquility is present in him, he knows, "There is the enlightenment-factor of tranquility in me," or when the enlightenment-factor of tranquility is absent in him, he knows, 'Mere is no enlightenment-factor of tranquility in me." He also knows the reason why the arising of the non-arisen enlightenment-factor of tranquility comes to be: he also knows the reason why the perfection through cultivation of the arisen enlightenment factor of tranquility comes to be.

When the enlightenment-factor of concentration is present in him, he knows, "There is the enlightenment-factor of concentration in me," or when the enlightenment-factor of concentration is absent in him, he knows, "There is no enlightenment-factor of concentration in me." He also knows the reason why the arising of the non-arisen enlightenment-factor of concentration comes to be; he also knows the reason why the perfection through cultivation of the arisen enlightenment-factor of concentration comes to be.

When the enlightenment-factor of equanimity is present in him, he knows, "There is the enlightenment-factor of equanimity in me," or when the enlightenment-factor of equanimity is absent in him, he knows, "There is no enlightenment-factor of equanimity in me." He also knows the reason why the arising of the non-arisen enlightenment-factor of equanimity comes to be; he also knows the reason why the perfection through cultivation of the arisen enlightenment factor of equanimity comes to be.

Or his mindfulness is established as "there are dhammas only." And that mindfulness is established to the extent necessary to further knowledge and mindfulness.

Not depending on (or attached to) anything by way of craving and wrong view, he dwells.

Nor does he cling to anything in the world of the five aggregates of clinging.

Thus too, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the seven factors of enlightenment.

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