Maha Satipatthana Sutta, page 2

The Four Noble Truths

And again, bhikkhus, a bhikkhu dwells contemplating the Dhamma in the dhammas in the Four Noble Truths.

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

Here, bhikkhus, a bhikkhu knows, according to reality, "This is suffering"; he knows, according to reality, "This is the origin of suffering"; he knows, according to reality, "This is the cessation of suffering"; he knows, according to reality, "This is the path leading to the cessation of suffering."

And what, bhikkhus, is the Noble Truth of Suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and excessive despair are suffering; association with the disliked is suffering; separation from the liked is suffering; not to get what one wishes, that also is suffering. In brief, the five aggregates of clinging are suffering.

What, now, is birth? The birth of beings belonging to this or that order of beings, their being born, their origination, their conception, their springing into existence, the manifestations of the aggregates, the acquisition of the sense-bases. This, bhikkhus, is called birth.

And what, bhikkhus, is aging? The aging of beings belonging to this or that order of beings, their old age, decrepitude, breaking of teeth, greyness of hair, wrinkling of skin, the failing of their vital force, the wearing out of their sense faculties. This, bhikkhus, is called aging.

And what, bhikkhus, is death? The departing and vanishing of beings out of this or that order of beings, their destruction, disappearance, dying, death, the completion of their life period, dissolution of the aggregates, the discarding of the body, the destruction of the controlling faculty of the vital principle. This, bhikkhus, is called death.

And what, bhikkhus, is sorrow? The sorrow of one afflicted by this or that loss, touched by this or that painful thing, the sorrowing, the sorrowful state of mind, the inner sorrow, the inner deep sorrow. This, bhikkhus, is called sorrow.

And what, bhikkhus, is lamentation? The wailing of one afflicted by this or that loss, touched by this or that painful thing, lament, wailing and lamenting, the state of wailing and lamentation. This, bhikkhus, is called lamentation.

And what, bhikkhus, is pain? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact. This, bhikkhus, is called pain.

And what, bhikkhus, is grief? The mental pain and mental unpleasantness, the painful and unpleasant feeling produced by mental contact. This, bhikkhus, is called grief.

And what, bhikkhus, is excessive distress? The distress of one afflicted by this or that loss, touched by this or that painful thing, excessive distress and the state of excessive distress, this, bhikkhus, is called excessive distress.

And what, bhikkhus, is suffering which is association with the disliked? Whatever undesirable, disagreeable, unpleasant objects there are visible, audible, odorous, tasteable, and tangible; or whoever those wishers of harm, wishers of discomfort and wishers of non-release from bonds are, it is that being together with them, coming together with them, fraternizing with them, and being mixed with them. This, bhikkhus, is called suffering which is association with the disliked.

And what, bhikkhus, is suffering that is separation from the liked? Whatever desirable, agreeable, pleasant objects there are visible, audible, odorous, tasteable, and tangible; or whoever those wishers of welfare, wishers of benefit, wishers of comfort, and wishers of release from bonds are -- mothers, fathers, brothers, sisters, friends, colleagues, relatives, or blood relations, it is that not being together with them, not coming together with them, not fraternizing with them, and not being mixed with them. This, bhikkhus, is called suffering that is separation from the liked.

And what, bhikkhus, is "not to get what one wishes, that also is suffering?" In being subject to birth such a wish arises, "Oh, that we were not subject to birth! Oh, that no birth would come to us!" But this, indeed, cannot be attained by mere wishing. This is "not to get what one wishes, that also is suffering."

In being subject to aging such a wish arises, "Oh, that we were not subject to aging! Oh, that no aging would come to us!" But this, indeed cannot be attained by mere wishing. This is "not to get what one wishes, that also is suffering."

In being subject to sickness such a wish arises, "Oh, that we were not subject to sickness! Oh, that no sickness would come to us!" But this, indeed, cannot be attained by mere wishing. This is "not to get what one wishes, that also is suffering."

In being subject to death such a wish arises, "Oh, that we were not subject to death! Oh, that no death would come to us!" But this, indeed, cannot be attained by mere wishing. This is "not to get what one wishes, that also is suffering."

In being subject to sorrow, lamentation, pain, grief, and excessive distress such a wish arises, "Oh, that we were not subject to sorrow, lamentation, pain, grief, and excessive distress! Oh, that no sorrow, lamentation, pain, grief, and excessive distress would come to us!" But this, indeed, cannot be attained by mere wishing. This is "not to get what one wishes, that also is suffering."

And what, bhikkhus, is "in brief, the five aggregates of clinging are suffering?" They are the aggregate of clinging to material form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental formations, and the aggregate of clinging to consciousness. This, bhikkhus, is called, "in brief, the five aggregates of clinging are suffering."

This, bhikkhus, is called the Noble Truth of Suffering.

And what, bhikkhus, is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to further rebirth and, bound up with pleasure and lust, finds ever fresh delight, now here' now there -- to wit, the sensual craving, the craving for existence, and the craving for non-existence.

And where, bhikkhus, does this craving, when arising, arise, and, when settling, settle? Whatever in the world is a delightful thing, a pleasurable thing, therein this craving, when arising, arises and, when settling, settles.

What in the world is a delightful thing, a pleasurable thing? Eye in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Ear in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Nose in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Tongue in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Body in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Mind in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Visible forms in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Sounds in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Smells in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Tastes in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Tangible objects in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Dhammas in the world are delightful things, pleasurable things; therein this craving, when arising, arises and, when settling, settles.

Eye-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Ear-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Nose-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Tongue-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Body-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Mind-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Eye-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Ear-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Nose-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Tongue-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Body-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

Mind-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of eye-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of ear-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of nose-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of tongue-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of body-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The feeling born of mind-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of smells in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of touches in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The perception of dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning smells in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning touches in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The volition concerning the dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for visual forms in the world is a delightful things, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for sounds in the world is a delightful things, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for touches in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The craving for the dhammas in the world is a delightful thing, a pleasurable thing; therein this craving when arising, arises and, when settling, settles.

The thought for visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The thought for sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The thought for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The thought for tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The thought for touches in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The thought for dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for touches in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

The discursive thought for dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when arising, arises and, when settling, settles.

This, bhikkhus, is the Noble Truth of the Origin of Suffering.

And what, bhikkhus, is the Noble Truth of the Cessation of Suffering? It is the total extinction by removing of, forsaking of, discarding of, freedom from, and non-attachment to that same craving.

And where, bhikkhus, is this craving, when being abandoned, abandoned, and when does this craving, when ceasing, cease? Whatever in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

What in the world is a delightful thing, a pleasurable thing? Eye in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Ear in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Nose in the world is a delightful thing, a, pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Tongue in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases,

Body in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Mind in the world is a delightful tiring, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Visual forms in the world are delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Sounds in the world are. delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases,

Smells in the world are delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when, ceasing, ceases.

Tastes in the world, are delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases,

Tangible objects in the world are delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Dhammas in the world are delightful things, pleasurable things; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Eye-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Ear-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Nose-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases,

Tongue-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Body-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Mind-consciousness in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Eye-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Ear contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Nose-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Tongue-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Body-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

Mind-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The feeling born of eye-contact in the world is a delightful, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The feeling born of ear-contact in the world is a delightful, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The feeling born of nose-contact in the world is a delightful, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The feeling born of tongue-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The feeling born of mind-contact in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of smells in the world is a delightful thing a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of touches in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The perception of dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning smells in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning touches in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The volition concerning the dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for touches in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The craving for dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for tastes in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for touches in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The thought for dhammas in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The discursive thought for visual forms in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The discursive thought for sounds in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

The discursive thought for smells in the world is a delightful thing, a pleasurable thing; therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.

This, bhikkhus, is the Noble Truth of the Cessation of Suffering.

And what, bhikkhus, is the Noble Truth of the Path leading to the Cessation of Suffering? It is simply the Noble Eightfold Path, namely, Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

And what, bhikkhus, is Right Understanding? Understanding of suffering, understanding of the origin of suffering, understanding of the cessation of suffering, understanding of the path leading to the cessation of suffering. This, bhikkhus, is called Right Understanding.

And what, bhikkhus, is Right Thought? Thought associated with renunciation, thought associated with absence of ill will, thought associated with absence of cruelty. This, bhikkhus, is called Right Thought.

And what, bhikkhus, is Right Speech? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous speech. This, bhikkhus, is called Right Speech.

And what, bhikkhus, is Right Action? Abstaining from killing beings, abstaining from taking what is not given, abstaining from sexual misconduct. This, bhikkhus, is called Right Action.

And what, bhikkhus, is Right Livelihood? Here, bhikkhus, a noble disciple having abandoned wrong livelihood, makes a living by means of Right Livelihood. This, bhikkhus, is called Right Livelihood.

And what, bhikkhus, is Right Effort? Here, bhikkhus, a bhikkhu engenders wishes, makes effort, arouses energy, exerts the mind, and strives for the non-arising of evil, unwholesome states that have not arisen; engenders wishes, makes effort, arouses energy, exerts the mind, and strives for the abandoning of evil, unwholesome states that have arisen; engenders wishes, makes effort, arouses energy, exerts the mind, and strives for the arising of wholesome states that have not arisen; engenders wishes, makes effort, arouses energy, exerts the mind, and strives for the stabilizing, for the collation, for the increase, for the maturity, for the development, for the perfection through cultivation of wholesome states that have arisen. This, bhikkhus, is called Right Effort.

And what, bhikkhus, is Right Mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardently, clearly comprehending, and mindfully, removing covetousness and grief in the world. He dwells contemplating the feeling in the feelings, ardently, clearly comprehending, and mindfully, removing covetousness and grief in the world. He dwells contemplating the consciousness in the consciousness, ardently, clearly comprehending, and mindfully, removing covetousness and grief in the world. He dwells contemplating the Dhamma in the dhammas, ardently, clearly comprehending, and mindfully, removing covetousness and grief in the world. This, bhikkhus, is called Right Mindfulness.

And what, bhikkhus, is Right Concentration? Here, bhikkhus, a bhikkhu, quite secluded from sense pleasures, secluded from unwholesome states, attains and dwells in the first jhana accompanied by initial application, accompanied by sustained application, with rapture and happiness born of seclusion; with the non-appearance of initial application and sustained application, he attains and dwells in the second jhana, which is internal, accompanied by confidence, which causes singleness of mind to grow, which is without initial application and sustained application, which is born of concentration and which is with rapture and happiness; with the overcoming of rapture as well as of initial application and sustained application, he dwells in equanimity, is mindful and clearly comprehending, experiences happiness with his body and mind. He attains and dwells in the third jhana, on account of which the noble ones announce, "With equanimity and mindfulness, he dwells in happiness." With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he attains and dwells in the fourth jhana, which has neither pain nor pleasure and has purity of mindfulness caused by equanimity. This, monks, is called Right Concentration.

This, bhikkhus, is the Noble Truth of the Path leading to the Cessation of Suffering.

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 Four Noble Truths.

Assurance of Attainment

Verily, bhikkhus, whoever is practicing these Four Foundation of Mindfulness for seven years, he can expect one of two results - highest knowledge here and now, or, if there still be a remainder of clinging, the state of non-returner.

Let alone seven years, bhikkhus, should any person practice these Four Foundations of Mindfulness for six years .... five years .... four years .... three years .... two years .... for one year, then he may expect one of two results - highest knowledge here and now, or, if there still be a remainder of clinging, the state of non-returner.

Let alone one year, bhikkhus, should any person practice these Four Foundations of Mindfulness for seven months .... six months .... five months .... four months .... three months .... two months .... a month .... half-a-month, then he may expect one of two results - highest knowledge here and now, or, if there still be a remainder of clinging, the state of non-returner.

Let alone half-a-month, bhikkhus, should any person practice these Four Foundations of Mindfulness in this manner for seven days, he may expect one of two results - highest knowledge here and now, or, if there still be a remainder of clinging, the state of non-returner.

Because of this, it has been said: "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."

This the Blessed One said. Glad in their hearts, the bhikkhus welcomed the words of the Blessed One.