After significantly lessening the coarse afflictions caused by wrong speech, wrong action, and wrong livelihood, and greatly reducing disturbances in one's life through guarding the sense doors, and practicing moderation in eating, one is ready for the next stage in the gradual training, the practice of wakefulness.
If you are having incessant or disturbing thoughts, you are not yet ready for the practice of wakefulness
And what is more to be done?
We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, setting our minds to waking up.
In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves.
MN39
Everyone who is not liberated is afflicted by restlessness, the result of past karmic, intentions that are bearing fruit in the present. Restlessness is the inability to settle the mind, which causes inner turmoil, distraction, and a scattered mind. It obstructs progress towards liberation.
The practice of wakefulness is the "taming" of the mind's coarse, ingrained behavioral patterns that are constantly grasping at something in order to escape inner restlessness.
Grasping and clinging manifest themselves in various forms, like unwholesome thoughts and views, mindless actions, craving for sensual pleasures, dullness, and lethargy.
The practice of wakefulness is becoming aware of this grasping and clinging, which manifest as unwholesome thoughts, actions, and mental states so that the mind can be tamed, or weaned from continually depending on grasping and clinging to things in order to escape the underlying restlessness.
Since the goal of the gradual training is to develop a mind free of craving, grasping or clinging, free of distractions throughout daily life, wakefulness must be developed and practiced at all waking times and under all situations.
The more we practice in our daily life, the faster the mind becomes liberated.
Right Effort
And what is right effort? There is the case where one generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of ignorant, unskillful qualities that have not yet arisen… for the sake of the abandoning of ignorant, 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, & culmination of skillful qualities that have arisen: This is called right effort
The practice of wakefulness is applying Right Effort, which leads to an alert, diligent, ardent, and clear mind devoid of distractions suitable, for performing tasks effectively.
The practice of wakefulness or Right Effort also helps to further develop Right View, Right Intention, Right Speech, Right Action, and Right Livelihood.
For example, Right Intention is further strengthened as increased mindfulness and alertness result in a mind that becomes more single-minded and can make better choices based on causes and conditions with attention less hampered or confused by constant thoughts, micromanaging, and excessive irrelevant judgments.
Increased mindfulness and alertness result in better, less delusional interactions with others.
In other words, after we have simplified our life, we practice wakefulness by applying Right View, Right Intention, Right Speech, Right Action, Right Livelihood and Right Effort in all our interactions.
Appropriate Attention and Wakefulness
In the practice of Guarding the Sense Doors, appropriate attention involves being aware of how the mind makes contact with the objects of the world and protecting oneself from any contact that might lead to greed, aversion, and delusion.
In the practice of Moderation in Eating, appropriate attention entails paying attention to how the mind indulges in food.
In the Practice of Wakefulness, appropriate attention involves keeping track of how attention moves from one object to another and the mind states that result, for example greed, aversion and delusion.
Whatever one keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness
When cleansing the mind, there is a tendency to get stuck, cling to, and interact with unwholesome states, leading to an increase in their frequency. This is inappropriate attention.
Appropriate attention involves using Right Effort, which is preventing the arising of unwholesome states that have not yet arisen and abandoning unwholesome states that have arisen. In simple terms this means keeping awareness in the body, paying attention in real-time, not clinging to any sensations, thoughts or mind states.
Appropriate attention also requires letting go of greed and aversion in the act of paying attention itself.
A liberated mind is naturally alert and peaceful; actively observing the body and mind all the time is stressful, and the mind quickly becomes tired. Part of the practice of wakefulness is taming the "observer" by letting go of the ego's incessant habit of trying to control and manage and instead learning to abide in the effortless knowing inherent in consciousness.
How, sir, did you cross the flood (attain liberation)?
I crossed, friend, without pushing forward, without staying in place.
But how, sir, did you cross the flood without pushing forward, without staying in place?
When I stood, friend, then I sank; when I strove, then I got weary. It is in this way, friend, that I crossed the flood without pushing forward, without staying in place. - SN1.1
Appropriate attention is also understanding that Liberation or Nibbana is not the result of "striving" or "standing still." Just as an athlete needs to train to win a competition, Right Effort involves establishing the right causes and conditions through practice so that one is propelled into final liberation not based on an act of will, but by creating the right causes and conditions, and from the volition from Right Intention.
It's important to understand that one cannot attain liberation by focusing attention, and expectations on the outcome as this would be grasping and clinging. One has to let go of everything. Right Effort is putting all effort on building the right causes and conditions. Only when the right causes and conditions are in place and the volition or "power" from Right Intention is fully established, along with Right Mindfulness and Right Concentration, is one propelled or is in "auto-pilot" to liberation.
Right Effort is the development of the auto-pilot to Nibbana that will let go of everything, including renunciation, the Eight Fold Path, all Dhammas and the pilot itself.
Wakefulness Practice in the Modern World
Unlike the Tathagata's disciples living simple lives in isolation 2600 years ago, it can be much more challenging for people in modern times to devote themselves fully to the gradual training.
The solution is, on one hand, to simplify one's life to the minimum and turn this minimum into a practice. On the other hand, it is to use the rest of the available free time to practice according to the gradual path.
In order to be able to practice as much as possible, it might be useful to divide one's time into different categories and practice accordingly. For example:
If you have work or other responsibilities that require full attention, then you can make these tasks part of your practice. You can do this by applying the Eight-Fold Path:
Right View: Analyzing each task for any possible sources of stress, understanding their causes, and being resolved to Renunciation and cessation using the Eight-Fold path.
Right Intention: Setting the intention to do the task as efficiently or as best as possible, while not getting entangled in unwholesome interactions or states of mind.
Right Speech, Right Action, and Right Livelihood: Interacting with others in such a way as not to cause harm or entangle yourself in "The World."
Right Effort: Abandoning any unwholesome intentions, speech, actions, and thoughts and bringing the mind back to the task at hand.
Right Mindfulness and Right Concentration: When one is free of unwholesome thoughts and is single-minded, doing a task to the best of their ability, Mindfulness and Concentration result automatically.
Applying the Eight-Fold Path to work or other tasks not only makes one more efficient, but also reduces the likelihood of being disturbed by circumstances or people, leading to greater happiness. This happiness can then positively influence one's Wakefulness Practice.
For tasks or routines that require less attention but have a lot of movement, the practice of wakefulness involves putting full attention and real-time awareness into one's movements, without getting attached to any sensations, feelings, or thoughts.
This is very similar to the practice of being mindful in all positions below.
Other tasks, like driving a car, walking, standing in line, etc., can easily be adapted to one of the practices of mindfulness below.
To really make progress on the path, one will need to dedicate as much time as possible to the practice of Wakefulness.
Overview of the practice of wakefulness
The goal of wakefulness is to develop a tranquil, unwavering mind that remains undisturbed by emotions, thoughts, cravings, and aversions and is mindful and alert at all times.
Practicing wakefulness begins with being aware in-real time of one's thoughts, speech, and actions, keeping the single-minded intention to be mindful while doing all tasks and not getting lost in thoughts or engage in senseless actions that result in greed, aversion and delusion. In other words, keeping track of where attention moves from one moment to the next and using Right Effort to let go, abandon any clinging to unwholesome mind states.
As one progresses and infrequently gets lost in thought, we can further "tame" the mind by giving it a more subtle object to pay attention to, one can start the practice of mindfulness of the body using one of the mindfulness practices below.
As one becomes more mindful and alert, and is able to keep their attention on the breath or body continually, one can utilize a number of skillful visualization techniques and perceptions, such as mindfulness of death, visualization of the four elements, and contemplation of body parts, to cleanse oneself of unwholesome perceptions, thoughts, and ingrained memories.
The practice of wakefulness involves alternating between these different practices depending on what the mind requires at that time. In other words if the mind is agitated, calming the mind through mindfulness of the breath, if it is dull, by using mindfulness of death and other methods.
AN7.49
Dutiyasannasutta
Disciples, these seven perceptions, when developed and cultivated, are of great fruit and benefit, leading to the deathless, having the deathless as their culmination.
What are the seven?
The perception of unattractiveness, the perception of death, the perception of repulsiveness in food, the perception of dissatisfaction in every world, the perception of impermanence, the perception of suffering in impermanence, the perception of non-self in suffering.
These are the seven perceptions which, when developed and cultivated, are of great fruit and benefit, leading to the deathless, having the deathless as their culmination.
Perception of Unattractiveness
The perception of unattractiveness when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as their culmination.
Thus it has been said. Why was this said?
With frequent contemplation of the perception of unattractiveness the mind of a disciple who dwells frequently therein recoils from sexual intercourse, does not incline towards it, either indifference or repulsion stands.
Just as a leaf or a piece of meat thrown into the fire recoils, does not spread out.
Similarly with frequent contemplation of the perception of unattractiveness, the mind of a disciple who dwells frequently therein recoils from sexual intercourse, does not incline towards it, either indifference or repulsion stands.
If while a disciple dwells frequently therein, contemplating the perception of unattractiveness, his mind inclines towards sexual intercourse, indifference stands;
it should be understood by that disciple, My perception of unattractiveness is undeveloped, there is no distinction for me between before and after, my cultivation of power is unattained.
Thus he is clearly aware there.
But if while a disciple dwells frequently therein, contemplating the perception of unattractiveness, his mind recoils from sexual intercourse, does not incline towards it, either indifference or repulsion stands; it should be understood by that disciple, My perception of unattractiveness is well developed, there is a distinction for me between before and after, my cultivation of power is attained.
Thus he is clearly aware there.
The perception of unattractiveness when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as their culmination, thus it was said with reference to this.
The Perception of Death
The perception of death when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as their culmination, thus it was said. Why was this said?
With frequent contemplation of the perception of death the mind of a disciple who dwells frequently therein recoils from the desire for life, does not incline towards it, either indifference or repulsion stands.
Just as a leaf or a piece of meat thrown into the fire recoils, does not spread out.
Similarly with frequent contemplation of the perception of death, the mind of a disciple who dwells frequently therein recoils from the desire for life, does not incline towards it, either indifference or repulsion stands.
If while a disciple dwells frequently therein, contemplating the perception of death, his mind inclines towards the desire for life, indifference stands;
it should be understood by that disciple, My perception of death is undeveloped, there is no distinction for me between before and after, my cultivation of power is unattained.
Thus he is clearly aware there.
But if while a disciple dwells frequently therein, contemplating the perception of death, his mind recoils from the desire for life, does not incline towards it, either indifference or repulsion stands; it should be understood by that disciple, My perception of death is well developed, there is a distinction for me between before and after, my cultivation of power is attained.
Thus he is clearly aware there.
The perception of death when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as their culmination,
thus it was said with reference to this.
The Perception of Repulsiveness in Food
The perception of repulsiveness in food when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as their culmination, thus it was said. Why was this said?
With frequent contemplation of the perception of repulsiveness in food the mind of a disciple who dwells frequently therein recoils from the craving for taste... either indifference or repulsion stands.
Just as a leaf or a piece of meat thrown into the fire recoils, does not spread out.
Similarly with frequent contemplation of the perception of repulsiveness in food, the mind of a disciple who dwells frequently therein recoils from the craving for taste... either indifference or repulsion stands.
If while a disciple dwells frequently therein, contemplating the perception of repulsiveness in food, his mind dwells frequently therein...
Therefore the mind leans towards craving for taste, and non-repulsion arises; it should be understood by the disciple, My perception of repulsiveness in food is undeveloped, there is no distinction for me between before and after, my power of development is unattained.
Thus, he is aware there. However if a disciple frequently dwells with his mind imbued with the perception of repulsiveness in food, the mind withdraws from craving for taste... either equanimity or repulsion arises; it should be understood by the disciple, My perception of repulsiveness in food is well-developed, there is a distinction for me between before and after, my power of development is attained.
Thus, he is aware there. The perception of repulsiveness in food when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has been said in this regard.
The Perception of Non-Delight in the Entire World
The perception of non-delight in the entire world when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has indeed been said.
Why has this been said? Disciples, when a disciple frequently dwells with his mind imbued with the perception of non-delight in the entire world, the mind withdraws from the allurements of the world... just as, disciples... it withdraws, contracts, and recoils, it does not spread out.
Just so when a disciple frequently dwells with his mind imbued with the perception of non-delight in the entire world, the mind withdraws from the allurements of the world, it withdraws, contracts, and recoils, it does not spread out, either equanimity or repulsion arises.
If when a disciple frequently dwells with his mind imbued with the perception of non-delight in the entire world, and the mind leans towards the allurements of the world, and non-repulsion arises; it should be understood by the disciple, My perception of non-delight in the entire world is undeveloped, there is no distinction for me between before and after, my power of development is unattained. Thus, he is aware there.
However if a disciple frequently dwells with his mind imbued with the perception of non-delight in the entire world, the mind withdraws from the allurements of the world... either equanimity or repulsion arises; it should be understood by the disciple, My perception of non-delight in the entire world is well-developed, there is a distinction for me between before and after, my power of development is attained. Thus, he is aware there.
The perception of non-delight in the entire world when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has been said in this regard.
The Perception of Impermanence
The perception of impermanence when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has indeed been said. Why has this been said?
Disciples, when a disciple frequently dwells with his mind imbued with the perception of impermanence, the mind withdraws from gain, honor, and fame... either equanimity or repulsion arises.
Just as a leaf or a piece of meat thrown into the fire withdraws, contracts, and recoils, it does not spread out.
Just so when a disciple frequently dwells with his mind imbued with the perception of impermanence, the mind withdraws from gain, honor, and fame... either equanimity or repulsion arises.
If when a disciple frequently dwells with his mind imbued with the perception of impermanence, and the mind leans towards gain, honor, and fame, non-repulsion arises; it should be understood by the disciple, My perception of impermanence is undeveloped, there is no distinction for me between before and after, my power of development is unattained. Thus, he is aware there.
However if a disciple frequently dwells with his mind imbued with the perception of impermanence, the mind withdraws from gain, honor, and fame, it withdraws, contracts, and recoils, it does not spread out, either equanimity or repulsion arises; it should be understood by the disciple, My perception of impermanence is well-developed, there is a distinction for me between before and after, my power of development is attained.
Thus, he is aware there. The perception of impermanence when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has been said in this regard.
The Perception of Suffering in Impermanence
The perception of suffering in impermanence when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has indeed been said. Why has this been said?
Disciples, when a disciple frequently dwells with his mind imbued with the perception of suffering in impermanence, in laziness, in slackness, in laxity, in negligence, in lack of striving, in lack of introspection, a sharp perception of fear arises, just as for a murderer with a drawn sword.
If when a disciple frequently dwells with his mind imbued with the perception of suffering in impermanence, in laziness, in slackness, in laxity, in negligence, in lack of striving, in lack of introspection, a sharp perception of fear does not arise.
It is like a murderer with a drawn sword. It should be understood by a disciple, My perception of impermanence is undeveloped, I see no difference between before and after, my power of development has not been attained. Thus, he is aware there.
However if a disciple frequently dwells with a mind imbued with the perception of impermanence and suffering, and if a sharp perception of fear arises due to laziness, idleness, slackness, negligence, and lack of reflection, it is like a murderer with a drawn sword. It should be understood by a disciple, My perception of impermanence and suffering is well developed, I see a difference between before and after, my power of development has been attained. Thus, he is aware there.
The Perception of Impermanence and Suffering
The perception of impermanence and suffering when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has been said in relation to this.
The perception of not-self in suffering when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus indeed it has been said. Why has this been said?
Because when a disciple frequently dwells with a mind imbued with the perception of not-self in suffering, in this conscious body and externally in all signs, the mind becomes devoid of egoism, conceit, and arrogance, surpassed, peaceful, and utterly liberated.
If when a disciple frequently dwells with a mind imbued with the perception of not-self in suffering, in this conscious body and externally in all signs, the mind does not become devoid of egoism, conceit, and arrogance, surpassed, peaceful, and utterly liberated. It should be understood by a disciple, My perception of not-self in suffering is undeveloped, I see no difference between before and after, my power of development has not been attained. Thus, he is aware there.
However, if when a disciple frequently dwells with a mind imbued with the perception of not-self in suffering, in this conscious body and externally in all signs, the mind becomes devoid of egoism, conceit, and arrogance, surpassed, peaceful, and utterly liberated. It should be understood by a disciple, My perception of not-self in suffering is well developed, I see a difference between before and after, my power of development has been attained. Thus, he is aware there.
The perception of not-self in suffering when developed and frequently practiced, is of great fruit and benefit, leading to the deathless, having the deathless as its culmination, thus it has been said in relation to this.
These seven perceptions when developed and frequently practiced, are of great fruit and benefit, leading to the deathless, having the deathless as their culmination.
The first part of wakefulness practice is just paying attention.
Many people have expressed that they don't know how to grasp the concept of "paying full attention". They often feel either confused, overly nervous, or deliberate, often unable to use the right amount of effort.
But actually, it's very simple. If you have ever attended elementary school, then mastering the key points of paying attention is a piece of cake. If you know how to walk, then paying attention is a piece of cake.
Why do people find it difficult? Perhaps it is because it is associated with the ultimate goal of liberation, so they believe it must be an extraordinary behavior. Or perhaps it is because in the process of paying attention, one discovers various phenomena and a multitude of details, which in turn contain profound truths.
To achieve liberation, it is essential to understand these phenomena, details, and principles. However, all of this is just wisdom that gradually accumulates on its own as passive information is acquired during the process of attention.
Many people mistakenly believe that the purpose of attention is to acquire wisdom. So, often in the process of paying attention, active effort to uncover wisdom is involved, leading to tension and unanswered doubts.
But actually, as mentioned earlier, when we were in elementary school, teachers and parents would constantly repeat the sentence: "pay attention and listen" in class. When you just learned to walk, parents would often repeat a sentence: "Pay attention to the road".
And in terms of mindfulness, for example, "fully focusing on one's own feet, filled with enthusiasm, wholeheartedly and attentively, reflecting and discerning." This sentence can be simply expressed as: "Pay attention to your feet". It's just that simple.
If we pay attention in class, then we will naturally know what the teacher is saying. If we pay attention to the road while walking, then it will be easy to spot puddles, stumbling stones, banknotes, and dog excrement on the road.
Similarly, if we pay attention to our feet, we can clearly understand when they are lifted, pushed, or placed, when they are moving or not moving, when they are moving forward or backward, and so on. It's just that simple.
However, if you overcomplicate things, then it becomes troublesome.
For example, when your parents say to pay attention to the road, where should you pay attention? Is it the left or right? The middle? The ground or the front? If it's the front, how far? One meter or two meters? Should you just look without thinking or think while looking? Should you stare or just glance? Should you stop at looking or analyze carefully what you see? And so on and so forth. As a result, you will soon be unable to walk.
For example, the teacher tells you that in order to learn, you need to pay attention in class, as a result you really try and put in a lot of effort and as soon as your teacher talks, instead of continuing to pay attention, you question those very first words.
In this case, the student doesn't understand that the way to acquire knowledge is to pay attention and listen, and the accumulated content of what they hear becomes knowledge over time.
In the same way, the practices of Wakefulness and the Four Foundations of Mindfulness are actually much easier than going to school, you just need to pay attention.
For example the Four Foundations of Mindfulness has only four subjects: the body, feelings, mind, and phenomena. And you only need to study one subject at a time.
Even better, there is no homework and no exams. Seeing this, even if you have never been exposed to the Four Foundations of Mindfulness before, you have now grasped the most essential concepts within the Four Foundations of Mindfulness.
Apart from this, everything else is just minor details.
SN48.10
Dutiyavibhaṅgasutta
There are these five faculties.
What five?
The faculty of faith … the faculty of wisdom.
And what is the faculty of faith?
Here a noble disciple has faith, he believes in the enlightenment of the Tathāgata:
Such indeed is the Blessed One, worthy, perfectly enlightened, endowed with knowledge and conduct, well-gone, knower of the worlds, unsurpassed, a trainer of tamable men, teacher of gods and men, enlightened, blessed: this is called the faculty of faith.
And what is the faculty of energy?
Here a noble disciple lives with energy aroused for the abandoning of unwholesome states, for the attainment of wholesome states, being steadfast, strong in exertion, not shirking the responsibility for wholesome states.
He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; for the abandoning of arisen evil unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, expansion, and fulfillment by development of arisen wholesome states: this is called the faculty of energy.
And what is the faculty of mindfulness?
Here a noble disciple is mindful, endowed with supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago.
He dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; in feelings … in mind … in mental objects he dwells contemplating mental objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world: this is called the faculty of mindfulness.
And what is the faculty of concentration?
Here a noble disciple, having made letting go the object, attains concentration, attains unification of mind.
He dwells secluded from sensual pleasures, secluded from unwholesome states, entering and remaining in the first jhāna, which includes directed thought and evaluation, as well as joy and pleasure born of seclusion.
With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has joy and pleasure born of concentration.
With the fading away of joy, he remains equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, dwelling in pleasure.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity: this is called the faculty of concentration.
And what is the faculty of wisdom?
Here a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.
He understands as it really is, This is suffering, he understands as it really is, This is the origin of suffering, he understands as it really is, This is the cessation of suffering, he understands as it really is, This is the way leading to the cessation of suffering: this is called the faculty of wisdom.
These are the five faculties.
Mindfulness of the Poses
Furthermore, a disciple, when going forward or returning, knows; when looking ahead or looking away, knows; when bending and stretching, knows; when wearing the robe and carrying the bowl, knows; when eating, drinking, consuming food, and tasting, knows; when defecating and urinating, knows; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, knows. Thus, internally or externally...
Thus, a disciple dwells contemplating the body in the body.
Luangpor Teean's Sati Meditation
Today, we shall talk about how to end dukkha, stress and suffering, according to Buddhism. The Buddha taught that each of us could come to the very important point of the cessation of dukkha. So, I shall talk about a simple and direct method of practice according to my own experience. I can assure you that this method can really release you from dukkha.
When we talk about a method to end dukkha, the words are one thing and the practice is quite another. The method of practice is a method of developing sati or awareness in all positions: standing, walking, sitting, and lying. This practice has frequently been called satipatthana or the grounds of awareness, but whatever you call it, the point is to be aware of yourself. If you are aware of yourself, then delusion will disappear.
You should develop awareness of yourself by being aware of all your bodily movements, such as turning your hands, raising and lowering your forearms, walking forward and back, turning and nodding your head, blinking your eyes, opening your mouth, inhaling, exhaling, swallowing saliva, and so on. You must be aware of all of these movements, and this awareness is called sati. When you have awareness of yourself, the unawareness, which is called delusion, will disappear.
To be aware of the movements of the body is to develop sati. You should try to develop this awareness in every movement. When you are fully aware of yourself, there arises a certain kind of knowing in the mind that knows reality as it is. Next, we try to develop sati in all our movements in daily life. For example, when we make a fist or open it, we are aware of it. And when we are aware of all our movements, then not knowing, or moha, disappears by itself. When there is awareness of ourselves, there is no delusion. When we practice the developing of sati, doing awareness of ourselves, this awareness displaces delution. When there is sati, delusion cannot arise. Actually, there is no anger – delusion – greed. Why not? As you are listening to me talking, how is your mind? Your listening mind is natural and free from anger – delusion – greed.
In developing sati in all our movements, we develop total awareness in the whole body. When thought arises, we see it, know it, and understand it. But in the case of common people, they are part of that thought, so they cannot see the thought. We must come out of it in order to see it clearly. When we see it, thought stops.
If we develop sati, then when thought arises we become aware of it, and it stops. The thought does not continue, because we are aware of it. It disappears because we have sati, samadhi (setting up the mind; steadiness of mind) and knowing all together at that moment. When thought arises we do not have to be a part of it. It will arise and disappear by itself. When there is sati, there is no delusion. When there is no delusion there is no anger – delusion – greed.
Whether we are students, teachers, parents, sons, daughters, policemen, soldiers or government officials, all of us can fulfill our responsibilities while practicing developing sati. Everybody can do their duty practicing developing sati. How? Since we do not sit with eyes closed, we can go on with our duties and see our mind at the same time.
Magga (the noble path) is the way of practice leading to the cessation of dukkha. The way of practice is to be aware of thought. Our body works according to our duties and responsibilities, but our mind must see thought. Dukkha arises and, because we do not see it, it conquers and enslaves us, it sits on our head and slaps our face, but if we can see it, know it and understand it, then it cannot defeat us.
Those who don't know try to stop anger – delusion – greed, they try to fight and suppress it, but one that knows just has sati to watch the mind and see thought.
When we move our hands we feel, and the awareness of this feeling is sati and when we have sati we are separate from thought and can see thought. You should not pay so much attention to the movement, but use sati to watch conceptual thought. Just passively see the thought; do not "stare" at it. When thought arises, let it pass away. Actually there is no moha. delusion arises when we are not aware.
When thought, suffering, or confusion arise, do not try to stop it, but observe it, and we will understand its nature. As soon as thought arises, sweep it away immediately and come to be with the awareness: thoughts, suffering, confused mind, they will go by themselves.
Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those that can see thought are near the current to nibbana (extinction of dukkha).
One remains aware of the body in & of itself—ardent, alert, and mindful—subduing greed and distress with reference to the world.” — DN 22
Mindfulness of Breathing
This is the only way, for the purification of beings, for overcoming sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for realizing Nibbāna, namely, the four establishments of mindfulness.
DN22
Mindfulness of breathing is the Tathagata's most comprehensive practice, encompassing each of the four establishments of mindfulness and culminating in full liberation. It begins with mindfulness of the body.
And how, does a disciple dwell contemplating the body in the body?
Here, a disciple...Whether he is walking, standing, sitting, or lying down, the disciple sets his body straight, establishing mindfulness on the breath.
Mindful, he breathes in; mindful, he breathes out. Breathing in long, he knows, I breathe in long; breathing out long, he knows, I breathe out long.
Breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.
He trains thus: I will breathe in experiencing the whole body; he trains thus: I will breathe out experiencing the whole body.
He trains thus: I will breathe in calming bodily formations; he trains thus: I will breathe out calming bodily formations.
DN22
At the outset of breath meditation practice, one simply directs their attention to the breath, similar to how a skilled turner or potter pays attention while shaping pots.
Just as a skilled turner or his apprentice, when making a long turn, knows, I am making a long turn, or when making a short turn, knows, I am making a short turn; in the same way, a disciple, breathing in long, knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.
DN22
The breath is a reflection of our internal state of agitation or stress, or an indication of the level of greed and aversion. At the begining, the primary objective of mindfulness of breath practice is to attain a smooth, flowing breath, devoid of agitation, with no discernible break between the in and out breaths.
One does this not by controlling or manipulating the breath, but through Right Effort, letting go of all greed and aversion, including micro-managing, excessive judging, and employing the lightest touch possible.
Understanding The Long and Short Breath
The breath rate in ancient times was much longer and slower than it is today. Nowadays, the average resting breath rate is about 20 breaths per minute, attributable to modern man's highly stressed and disturbed lifestyle.
Records from only 150 years ago show a much calmer average breath rate when resting of 5 breaths per minute. While there are no records from 2500 years ago, it's not hard to imagine that yogis living in a peaceful environment would have had an even slower breath rate of 3-5 breaths per minute.
This means that if you are having trouble obtaining a smooth, tranquil breath, some effort might be needed to reduce the breath rate to 3-7 breaths per minute, making sure to breathe through the nose and from the diaphragm.
As one practices mindfulness of breathing, the breath becomes very calm, and paradoxically, it becomes shallower, shorter, and a little faster. This is why the short breath follows the long breath.
As we spread awareness to the whole body, the breath becomes even more calm, and after calming bodily formations, the breath appears to have stopped completely.
He trains himself, I will breathe in sensitive to the entire body. He trains himself, I will breathe out sensitive to the entire body. He trains himself, I will breathe in calming bodily formations. He trains himself, I will breathe out calming bodily formations.
DN22
Mindfulness of the body entails cultivating complete real-time awareness of the entire body—not merely as a vague image or concept, but by being sensitively attuned to every part, both internally and externally, encompassing 360 degrees, including the back of the head, the body, the soles of the feet, and every other part.
Bodily Fabrications
When the Tathagata says, "He trains thus: I will breathe in calming bodily formations," what does he mean by "bodily formations"?
First, we must understand the Tathagata's radical teaching: that the mind is the forerunner of all experience. In other words, everything we experience is created by the mind. This is relatively easy to understand if we consider that all our sense organs have to reconstruct reality. For example, simple light waves hitting the eyes have to be reconstructed into the very complex 3D world we experience and take for granted.
When the Tathagata says "bodily formations," he means any perceptions, feelings, memories, and thoughts related to the fabrication of the body in our mind.
So, for example, when we breathe, walk, eat, feel pain, hunger, or anything related to the body, the experiences that we feel are all mental processes that are recreated in the mind. They are reconstructions and not absolute reality as most people assume them to be.
The creation or recreation of the perception of the body and its actions in the mind uses mental processing power and can be stressful. This is because the body is not-self, it is a product of nature. For example, the more we cling to the breath, trying to control the breath physically or mechanically, the more stress there is.
Instead of trying to control the physical breath or lungs, we should calm the breath using the subtle body, the breath as experienced in the mind through sensations, feelings and perceptions. Doing this allows us to obtain a very smooth and tranquil breath.
Calming bodily formations involves letting go of clinging to any feelings, perceptions, mental activities and cognition related to the body and its functioning including the breath.
By calming any of the bodily formations, we calm all bodily formations. So, for example, by calming the breath, we calm the body. By relaxing mental tension, we calm the breath. By letting go of clinging to the body, we calm the breath and release tension.
The subtle breath, being a mental process is extremely powerful as it can penetrate every part of the body and calm or transform all bodily and mental formations.
Calming at this stage of the practice simply means letting go of any tension in the breath, tension in the body, or clinging to the body or any sensations, all of which are interconnected bodily formations created by the mind.
Practicing Mindfulness of Breathing
At the beginning of practice, one simply watches the breath similar to how a skilled turner or potter pays attention while shaping pots, with attention neither too tight nor too loose, aware of tension or tightness, which is clinging.
One is mindful for unawareness, which is ignorance.
One is mindful of being lost in thoughts, which is delusion.
If there is tension or tightness anywhere in the mind or body, we let go of this tension or tightness.
If the mind is scattered, we collect attention back on to the breath.
If the mind is lost in delusion or thoughts, we bring it back to mindfulness.
When being mindful of the breath, if we hold our attention too tightly on the breath, it doesn't stay; instead, it jumps around. On the other hand, if our mindfulness is too loose, we forget that we are being mindful of the breath, and our mind just wanders off and doesn't return.
Mindfulness at this stage of the practice is balancing between too tight and too loose of attention, so that there is no clinging, aversion or delusion. This requires spreading awareness throughout the body to counteract unawareness, which can lead to unwholesome mental states.
When awareness is not present throughout the body, this is when the objectification process takes over and leads to the fabrication of sensations, and the propagation of perceptions, thoughts and emotions. This is why mindfulness of the whole body is so important.
Study how mindfulness of breathing can be used for contemplation of death, the unatractive, etc.:
SN54.8
The Simile of the Lamp
Mindfulness of breathing when developed and cultivated, is very fruitful and beneficial.
How is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
Here a disciple, gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in the body.
Mindful he breathes in, mindful he breathes out.
Breathing in long, he understands: I breathe in long; ...
Breathing out long, he understands: I breathe out long.
Breathing in short, he understands: I breathe in short; ...
Breathing out short, he understands: I breathe out short.
In this way mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.
I too before my awakening, being an unawakened bodhisattva, practiced mindfulness of breathing in this way for a long time.
While I was practicing mindfulness of breathing in this way, my body did not become fatigued, my eyes did not become strained; and my mind was liberated from the pollutants without grasping.
Therefore if a disciple desires:
May my body not become fatigued, may my eyes be unstrained, and may my mind be liberated from the pollutants without grasping, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May the sensual thoughts that have arisen in me be abandoned, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May I dwell perceiving the unattractive in the unattractive, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May I dwell perceiving the attractive in the unattractive, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May I dwell perceiving the unattractive and the attractive as equal, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May I dwell perceiving the unattractive and the attractive as not-self, he should attend carefully to this mindfulness of breathing.
Therefore if a disciple desires:
May I dwell perceiving both the unattractive and the attractive, not grasping at either, being equanimous and mindful,
Therefore a disciple should cultivate mindfulness of breathing meditation in a suitable way. If a disciple wishes: Having abandoned sensual pleasures, having abandoned unwholesome states, with applied and sustained thought, with joy and happiness born of seclusion, I would enter and dwell in the first jhana, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: With the subsiding of thought and examination, internally appeased, with a unified mind, without thought and examination, I would enter and dwell in the second jhana, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: With the fading away of joy, remaining equanimous, mindful and clearly knowing, experiencing happiness with the body, I would enter and dwell in the third jhana, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: By abandoning pleasure and pain, and with the disappearance of former joy and grief, I would enter and dwell in the fourth jhana, purified by equanimity and mindfulness, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: By completely transcending perceptions of form, with the disappearance of perceptions of resistance, not focusing on diversity, aware that space is infinite, I would enter and dwell in the dimension of infinite space, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: By completely transcending the dimension of infinite space, aware that consciousness is infinite, I would enter and dwell in the dimension of infinite consciousness, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: By completely transcending the dimension of infinite consciousness, there is nothing at all, he should cultivate mindfulness of breathing meditation in this way.
If a disciple wishes: By completely transcending the dimension of nothingness, I would enter and dwell in the dimension of neither perception nor non-perception, he should cultivate mindfulness of breathing meditation in this way.
One should dwell perceiving the cessation of perception and feeling by completely transcending the perception of non-perception. This is the proper way to cultivate mindfulness of breathing. When mindfulness of breathing is developed and cultivated in this way, if one experiences a pleasant feeling, they understand it as impermanent, unsatisfactory, and not self.
If one experiences a painful feeling, they understand it as impermanent, unsatisfactory, and not self. If one experiences a neutral feeling, they understand it as impermanent, unsatisfactory, and not self. Whether experiencing a pleasant, painful, or neutral feeling, they do not cling to it. They understand that the feeling is limited to the body, limited to life, and that with the breakup of the body, after death, all feelings will cease and become cool right here.
Just as an oil lamp burns depending on oil and a wick, and when the oil and wick are used up, it is extinguished due to lack of fuel, in the same way, a disciple, perceiving a feeling limited to the body as a feeling limited to the body, and a feeling limited to life as a feeling limited to life, understands that with the breakup of the body, after death, all feelings will cease and become cool right here.
Contemplating the 32 parts, the unattractiveness of the body or the four elements. The body must be frequently broken down mentally, until the mind eventually releases the coarsest level of attachment to it.
Ajhan DTUN
DN22
Mahāsatipaṭṭhāna Sutta
Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.
There, the Blessed One addressed the disciples:
Disciples. Venerable Sir, those disciples replied to the Blessed One. The Blessed One said:
This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna: namely, the four foundations of mindfulness.
What are the four?
Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
1. Contemplation of the Body
Mindfulness of Breathing
And how does a disciple dwell contemplating the body in the body?
Here a disciple, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.
Breathing in long, he knows, I breathe in long; or breathing out long, he knows, I breathe out long.
Breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short.
He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body.
He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.
Just as a skilled turner or his apprentice, when making a long turn knows, I make a long turn, or when making a short turn knows, I make a short turn; so too, breathing in long, a disciple knows, I breathe in long; or breathing out long, he knows, I breathe out long, breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short.
He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body. He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.
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 arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Postures
Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down; or however his body is disposed, he knows it.
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 arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Clear Comprehension
Again a disciple, in going forward and returning, applies clear knowing; in looking ahead and looking away, he applies clear knowing; in bending and stretching, he applies clear knowing; in wearing robes and carrying the outer robe and bowl, he applies clear knowing; in eating, drinking, chewing, and tasting, he applies clear knowing; in defecating and urinating, he applies clear knowing; in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, he applies clear knowing.
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 arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Repulsiveness
This person reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.
Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyesight were to open it and review it: This is hill rice, these are beans, this is millet, these are peas, these are white rice.
In the same way, a disciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Contemplation of the Elements of the Body
Again a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice were to kill a cow and sit at a crossroads cutting it up, in the same way, a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Contemplation of Death of the Body
Again a disciple, just as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones 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 bone, there a breast bone, here an arm bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth, there the skull.
He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotten and crumbled to dust. He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.
Thus he lives contemplating the body in the body internally, or externally, or both internally and externally. He lives contemplating the arising factors in the body, or the vanishing factors in the body, or both the arising and vanishing factors in the body. There is a body is merely established in him to the extent necessary for bare knowledge and mindfulness. And he lives independent, not clinging to anything in the world. And so a disciple lives contemplating the body in the body.
Contemplation of Feeling
Where does he dwell? Here a disciple experiencing a pleasant feeling knows I experience a pleasant feeling. Experiencing a painful feeling, he knows I experience a painful feeling. Experiencing a neither-painful-nor-pleasant feeling, he knows I experience a neither-painful-nor-pleasant feeling. Experiencing a worldly pleasant feeling, he knows I experience a worldly pleasant feeling. Experiencing an unworldly pleasant feeling, he knows I experience an unworldly pleasant feeling. Experiencing a worldly painful feeling, he knows I experience a worldly painful feeling.
Experiencing an unworldly painful feeling, he knows I experience an unworldly painful feeling. Experiencing a worldly neither-painful-nor-pleasant feeling, he knows I experience a worldly neither-painful-nor-pleasant feeling. Experiencing an unworldly neither-painful-nor-pleasant feeling, he knows I experience an unworldly neither-painful-nor-pleasant feeling.
Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally. He dwells contemplating the nature of arising in feelings, or he dwells contemplating the nature of passing away in feelings, or he dwells contemplating the nature of both arising and passing away in feelings.
There are feelings is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings. The contemplation of feelings is completed.
Contemplation of Mind
How does a disciple dwell contemplating the mind in the mind? Here a disciple knows a mind with lust as a mind with lust, a mind without lust as a mind without lust, a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred, a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion, a contracted mind as a contracted mind, a distracted mind as a distracted mind, an exalted mind as an exalted mind, an unexalted mind as an unexalted mind, a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind, a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind, a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.
Thus he dwells contemplating the mind in the mind internally, or he dwells contemplating the mind in the mind externally, or he dwells contemplating the mind in the mind both internally and externally. He dwells contemplating the nature of arising in the mind, or he dwells contemplating the nature of passing away in the mind, or he dwells contemplating the nature of both arising and passing away in the mind.
There is a mind is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of the mind is completed.
Contemplation of Phenomena in the Hindrances
How does a disciple dwell contemplating phenomena in phenomena? Here a disciple dwells contemplating phenomena in phenomena in the five hindrances. How does a disciple dwell contemplating phenomena in phenomena in the five hindrances?
Here a disciple knows when there is lust within him as there is lust within me, knows when there is no lust within him as there is no lust within me, knows how unarisen lust arises, knows how arisen lust is abandoned, knows how abandoned lust does not arise again in the future.
He knows when there is hatred within him as there is hatred within me, knows when there is no hatred within him as there is no hatred within me, knows how unarisen hatred arises, knows how arisen hatred is abandoned, knows how abandoned hatred does not arise again in the future.
He knows when there is sloth and torpor within him as there is sloth and torpor within me, knows when there is no sloth and torpor within him as there is no sloth and torpor within me, knows how unarisen sloth and torpor arises, knows how arisen sloth and torpor is abandoned, knows how abandoned sloth and torpor does not arise again in the future.
And also, when lethargy and drowsiness arise, their abandonment occurs, and one understands this, and how the non-arising in the future of abandoned lethargy and drowsiness occurs, one understands this too.
Whether there is internal restlessness and remorse, one understands there is internal restlessness and remorse in me, and when there is no internal restlessness and remorse, one understands there is no internal restlessness and remorse in me, and how the arising of unarisen restlessness and remorse occurs, one understands this, and how the abandonment of arisen restlessness and remorse occurs, one understands this, and how the non-arising in the future of abandoned restlessness and remorse occurs, one understands this too.
Whether there is internal doubt, one understands there is internal doubt in me, and when there is no internal doubt, one understands there is no internal doubt in me, and how the arising of unarisen doubt occurs, one understands this, and how the abandonment of arisen doubt occurs, one understands this, and how the non-arising in the future of abandoned doubt occurs, one understands this too.
Thus, one dwells observing phenomena in phenomena internally, or externally, or both internally and externally. One dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena.
There are phenomena is established in one to the extent necessary for knowledge and mindfulness, and one dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances. The section on the hindrances is finished.
Section on Contemplation of Phenomena in the Aggregates
Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging?
Here a disciple understands: such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness, thus he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.
He dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena. There are phenomena is established in him to the extent necessary for knowledge and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. The section on the aggregates is finished.
Section on Contemplation of Phenomena in the Sense-Bases
Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases. And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases?
Here a disciple understands the eye and forms, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the ear and sounds, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the nose and odors, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the tongue and tastes, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs. He understands the body and tactile sensations
And he understands the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.
He understands the mind and the Dhamma, and the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.
Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena, or he dwells contemplating the nature of both arising and vanishing in phenomena.
There are phenomena, he maintains such awareness to the extent necessary for knowledge and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating phenomena in phenomena in the six internal and external bases. The section on the bases is finished.
The Section on the Factors of Enlightenment
Again a disciple dwells contemplating phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell contemplating phenomena in phenomena in the seven factors of enlightenment?
Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor in me, or he knows the absent mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor in me, and he knows how the unarisen mindfulness enlightenment factor comes to arise, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.
He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor in me, or he knows the absent investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor in me, and he knows how the unarisen investigation-of-phenomena enlightenment factor comes to arise, and how the arisen investigation-of-phenomena enlightenment factor comes to fulfillment by development.
He knows the present energy enlightenment factor as I have the energy enlightenment factor in me, or he knows the absent energy enlightenment factor as I do not have the energy enlightenment factor in me, and he knows how the unarisen energy enlightenment factor comes to arise, and how the arisen energy enlightenment factor comes to fulfillment by development.
He knows the present joy enlightenment factor as I have the joy enlightenment factor in me, or he knows the absent joy enlightenment factor as I do not have the joy enlightenment factor in me, and he knows how the unarisen joy enlightenment factor comes to arise, and how the arisen joy enlightenment factor comes to fulfillment by development.
He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor in me, or he knows the absent tranquility enlightenment factor as I do not have the tranquility enlightenment factor in me, and he knows how the unarisen tranquility enlightenment factor comes to arise, and how the arisen tranquility enlightenment factor comes to fulfillment by development.
He knows the present concentration enlightenment factor as I have the concentration enlightenment factor in me, or he knows the absent concentration enlightenment factor as I do not have the concentration enlightenment factor in me, and he knows how the unarisen concentration enlightenment factor comes to arise, and how the arisen concentration enlightenment factor comes to fulfillment by development.
He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor in me, or he knows the absent equanimity enlightenment factor as I do not have the equanimity enlightenment factor in me, and he knows how the unarisen equanimity enlightenment factor comes to arise, and how the arisen equanimity enlightenment factor comes to fulfillment by development.
Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena.
A disciple abides contemplating the nature of phenomena in phenomena. Or, his mindfulness is established to the extent necessary for mere knowledge and mere awareness. He abides unattached, not clinging to anything in the world. Thus a disciple abides contemplating phenomena in phenomena with respect to the seven factors of enlightenment.
Contemplation of Phenomena in the Truths
Again a disciple abides contemplating phenomena in phenomena with respect to the four noble truths. And how does a disciple abide contemplating phenomena in phenomena with respect to the four noble truths? Here a disciple understands as it really is, This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering.
Description of the Truth of Suffering
And what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the loved is suffering; not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
And what is birth? For the various beings in their various births, the birth, the arising, the descent, the appearance of the aggregates, the acquisition of the sense bases, this is called birth, disciples.
And what is aging? For the various beings in their various births, the aging, the decay, the breaking of the faculties, this is called aging, disciples.
And what is death? For the various beings in their various births, the passing away, the dissolution of the aggregates, this is called death, disciples.
And what is sorrow? For someone afflicted by a misfortune, being touched by a painful thing, the sorrow, the inner sorrow, the inner distress, this is called sorrow, disciples.
And what is lamentation? For someone afflicted by a misfortune, being touched by a painful thing, the lamentation, the wailing, this is called lamentation, disciples.
And what is pain? The physical pain, physical discomfort, the pain or discomfort born of bodily contact, this is called pain, disciples.
And what is grief? The mental pain, mental discomfort, the pain or discomfort born of mental contact, this is called grief, disciples.
And what is despair? For someone afflicted by a misfortune, being touched by a painful thing, the distress, the despair, this is called despair, disciples.
And what is the suffering of association with the disliked? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are undesirable, unliked, disagreeable, harmful, and not for one's welfare, the association and coming together with these, this is called the suffering of association with the disliked, disciples.
And what is the suffering of separation from the loved? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are desirable, liked, agreeable, beneficial, and for one's welfare, the non-association and separation from these, this is called the suffering of separation from the loved, disciples.
And what is the suffering of not getting what one wants? For beings subject to birth, the wish arises, Oh, may we not be subject to birth, may birth not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to aging, the wish arises, Oh, may we not be subject to aging, may aging not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to illness, the wish arises, Oh, may we not be subject to illness, may illness not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering.
What is desired cannot be obtained by mere wishing, and not getting what one desires is also suffering. Disciples, beings subject to death wish thus: Oh, if only we were not subject to death, if death would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.
Disciples, beings subject to sorrow, lamentation, pain, displeasure, and despair wish thus: Oh, if only we were not subject to these things, if these things would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.
Disciples, what are briefly the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. These are called the five aggregates subject to clinging that are suffering. This is called the noble truth of suffering.
And what is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence.
This craving where does it arise and establish itself? Wherever in the world there is something delightful and pleasurable, there this craving arises and establishes itself. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving arises and establishes itself. The ear in the world... the nose in the world... the tongue in the world... the body in the world... the mind in the world is delightful and pleasurable, there this craving arises and establishes itself.
Forms in the world... sounds in the world... smells in the world... tastes in the world... tactile sensations in the world... mental phenomena in the world are delightful and pleasurable, there this craving arises and establishes itself.
Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is delightful and pleasurable, there this craving arises and establishes itself.
Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.
Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.
Perception of forms in the world... perception of sounds in the world... perception of smells in the world... perception of tastes in the world... perception of tactile sensations in the world... perception of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself. Intention regarding forms in the world... intention regarding sounds in the world... intention regarding smells in the world... intention regarding tastes in the world... intention regarding tactile sensations in the world... intention regarding mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Craving for forms in the world... craving for sounds in the world... craving for smells in the world... craving for tastes in the world... craving for tactile sensations in the world... craving for mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Thought of forms in the world... thought of sounds in the world... thought of smells in the world... thought of tastes in the world... thought of tactile sensations in the world... thought of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Examination of forms in the world... examination of sounds in the world... examination of smells in the world... examination of tastes in the world... examination of tactile sensations in the world... examination of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
This is called the noble truth of the origin of suffering.
And what is the noble truth of the cessation of suffering? It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
This craving where does it cease and come to an end? Wherever in the world there is something delightful and pleasurable, there this craving ceases and comes to an end. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving ceases and comes to an end.
In the world, the eye ... the ear ... the nose ... the tongue ... the body ... the mind is pleasing and desirable, here craving ceases and is extinguished.
Forms in the world ... sounds in the world ... odors in the world ... tastes in the world ... tactile sensations in the world ... mental phenomena in the world are pleasing and desirable, here craving ceases and is extinguished.
Eye-consciousness in the world ... ear-consciousness in the world ... nose-consciousness in the world ... tongue-consciousness in the world ... body-consciousness in the world ... mind-consciousness in the world is pleasing and desirable, here craving ceases and is extinguished.
Eye-contact in the world ... ear-contact in the world ... nose-contact in the world ... tongue-contact in the world ... body-contact in the world ... mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.
Feeling born of eye-contact in the world ... feeling born of ear-contact in the world ... feeling born of nose-contact in the world ... feeling born of tongue-contact in the world ... feeling born of body-contact in the world ... feeling born of mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.
Perception of forms in the world ... perception of sounds in the world ... perception of odors in the world ... perception of tastes in the world ... perception of tactile sensations in the world ... perception of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Intention regarding forms in the world ... intention regarding sounds in the world ... intention regarding odors in the world ... intention regarding tastes in the world ... intention regarding tactile sensations in the world ... intention regarding mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Craving for forms in the world ... craving for sounds in the world ... craving for odors in the world ... craving for tastes in the world ... craving for tactile sensations in the world ... craving for mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Thought of forms in the world ... thought of sounds in the world ... thought of odors in the world ... thought of tastes in the world ... thought of tactile sensations in the world ... thought of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Examination of forms in the world ... examination of sounds in the world ... examination of odors in the world ... examination of tastes in the world ... examination of tactile sensations in the world ... examination of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished. This is called the noble truth of the cessation of suffering.
And what is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the path leading to the cessation of suffering. This is called right view.
And what is right intention? It is the intention of renunciation, the intention of non-ill will, the intention of non-harm. This is called right intention.
And what is right speech? It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.
And what is right action? It is abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.
And what is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood. This is called right livelihood.
And what is right effort? Here a disciple generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen evil unwholesome states; to abandon arisen evil unwholesome states; to arouse unarisen wholesome states; and to maintain and bring to perfection arisen wholesome states. This is called right effort.
And what is right mindfulness? Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; dwells contemplating feelings in feelings, mind in mind, and mental phenomena in mental phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.
Having subdued greed and distress with reference to the world, one dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world; one dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world. This is called right mindfulness.
And what is right concentration? Here a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
With the stilling of applied and sustained thought, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.
With the fading away of rapture, he dwells equanimous, mindful, and fully aware, and experiences pleasure with the body; he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, one who dwells happily.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
This is called right concentration. This is called the path leading to the cessation of suffering, the noble truth. Thus, whether internally, among phenomena, or externally among phenomena, or both internally and externally among phenomena, one dwells contemplating phenomena.
Whether contemplating the arising factors in phenomena, or the vanishing factors in phenomena, or both the arising and vanishing factors in phenomena. Or else mindfulness that there are phenomena is simply established to the extent necessary for bare knowledge and mindfulness. And one dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating phenomena in phenomena in the four noble truths. The section on truths is finished. The contemplation of phenomena is finished.
For whoever develops these four foundations of mindfulness in such a way for seven years, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. Let alone seven years, disciples. Whoever develops these four foundations of mindfulness in such a way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.
Whoever develops these four foundations of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. Let alone seven months, disciples. Whoever develops these four foundations of mindfulness in such a way for six months… five months… four months… three months… two months… one month… half a month… Let alone half a month, disciples.
Whoever develops these four foundations of mindfulness in such a way for seven days, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. This is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of pain and grief, for reaching the right path, for the realization of Nibbāna, namely the four foundations of mindfulness.
Thus what was said was in reference to this. This is what the Blessed One said. The disciples were pleased and delighted in the Blessed One's words.
The Great Discourse on the Foundations of Mindfulness is finished.
MN10
Satipatthana Sutta
Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.
There, the Blessed One addressed the disciples: Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Nibbana, namely, the four foundations of mindfulness.
What are the four?
Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
1.1. Mindfulness of Breathing
And how does a disciple dwell contemplating the body in the body?
Here a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.
Breathing in long, he knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.
He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.
He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.
Just as a skilled turner or his apprentice, when making a long turn knows, I make a long turn, or when making a short turn knows, I make a short turn;
in the same way breathing in long, a disciple knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.
He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.
He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.
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 arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.
Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
That is how a disciple dwells contemplating the body in the body.
1.2. Contemplation of Postures
Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down.
Or however his body is disposed, he knows it.
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 arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.
Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
That is how a disciple dwells contemplating the body in the body.
1.3. Contemplation of Clear Comprehension
Again a disciple, in going forward and returning, applies clear knowing; in looking ahead and looking away, he applies clear knowing; in bending and stretching, he applies clear knowing; in wearing his robes and carrying his outer robe and bowl, he applies clear knowing; in eating, drinking, chewing, and tasting, he applies clear knowing; in defecating and urinating, he applies clear knowing; in walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he applies clear knowing.
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 arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.
Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.
That is how a disciple dwells contemplating the body in the body.
1.4. Contemplation of Repulsiveness
Disciples, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.
Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it: This is hill rice, this is wheat, this is red rice, this is beans, this is peas, this is millet, this is white rice. In the same way, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.
Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.
The section on the contemplation of repulsiveness is finished.
Again a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice had killed a cow and was sitting at the crossroads with it cut up into pieces. In the same way, a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.
Again a disciple, as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.
Again a disciple, as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.
Again a disciple, as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones scattered in all directions: here a hand bone, there a foot bone, a shin bone, a thigh bone, a hip bone, a back bone, a rib bone, a breast bone, an arm bone, a shoulder bone, a neck bone, a jaw bone, a tooth, a skull. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.
Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.
Again a disciple, as if he were to see a corpse thrown in a charnel ground, the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotted and crumbled to dust. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.
Thus he lives contemplating the body internally or externally or both; he lives contemplating the arising factors in the body, the vanishing factors in the body, or both; or mindfulness that there is a body is established in him to the extent necessary for bare knowledge and continuous mindfulness.
And he lives independent, not clinging to anything in the world. In this way a disciple lives contemplating the body.
Disciples, a disciple dwells contemplating the body in the body.
2. Contemplation of Feelings
And how does a disciple dwell contemplating feelings in feelings?
Here when experiencing a pleasant feeling, a disciple understands I experience a pleasant feeling; when experiencing a painful feeling, he understands I experience a painful feeling; when experiencing a neither-painful-nor-pleasant feeling, he understands I experience a neither-painful-nor-pleasant feeling; when experiencing a worldly pleasant feeling, he understands I experience a worldly pleasant feeling; when experiencing an unworldly pleasant feeling, he understands I experience an unworldly pleasant feeling; when experiencing a worldly painful feeling, he understands I experience a worldly painful feeling; when experiencing an unworldly painful feeling, he understands I experience an unworldly painful feeling; when experiencing a worldly neither-painful-nor-pleasant feeling, he understands I experience a worldly neither-painful-nor-pleasant feeling; when experiencing an unworldly neither-painful-nor-pleasant feeling, he understands I experience an unworldly neither-painful-nor-pleasant feeling.
Thus he dwells contemplating feelings internally, or externally, or both internally and externally. He dwells contemplating the arising factors in feelings, or the vanishing factors in feelings, or both the arising and vanishing factors in feelings.
There are feelings is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings.
3. Contemplation of Mind
And how does a disciple dwell contemplating the mind in the mind? Here a disciple understands a mind with lust as a mind with lust, a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion; a contracted mind as a contracted mind, a distracted mind as a distracted mind; an exalted mind as an exalted mind, an unexalted mind as an unexalted mind; a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind; a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.
Thus he dwells contemplating the mind internally, or externally, or both internally and externally. He dwells contemplating the arising factors in the mind, or the vanishing factors in the mind, or both the arising and vanishing factors in the mind.
There is a mind is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of mind is finished.
4.1. Contemplation of Dhammas in regard to Hindrances
And how does a disciple dwell contemplating dhammas in dhammas? Here a disciple dwells contemplating dhammas in the five hindrances. And how does a disciple dwell contemplating dhammas in the five hindrances?
Here a disciple knows when there is lust within him, There is lust within me, or when there is no lust within him, There is no lust within me; and he knows how unarisen lust arises, and how arisen lust is abandoned, and how abandoned lust does not arise again in the future.
He knows when there is hatred within him, There is hatred within me, or when there is no hatred within him, There is no hatred within me; and he knows how unarisen hatred arises, and how arisen hatred is abandoned, and how abandoned hatred does not arise again in the future.
He knows when there is sloth and torpor within him, There is sloth and torpor within me, or when there is no sloth and torpor within him, There is no sloth and torpor within me; and he knows how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor does not arise again in the future.
He understands when there is sloth and torpor internally, There is sloth and torpor in me, or when there is no sloth and torpor internally, There is no sloth and torpor in me. He understands how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor will not arise in the future.
When there is restlessness and remorse internally, he knows, There is restlessness and remorse in me, or when there is no restlessness and remorse internally, he knows, There is no restlessness and remorse in me. He understands how unarisen restlessness and remorse arises, and how arisen restlessness and remorse is abandoned, and how abandoned restlessness and remorse will not arise in the future.
When there is doubt internally, he knows, There is doubt in me, or when there is no doubt internally, he knows, There is no doubt in me. He understands how unarisen doubt arises, and how arisen doubt is abandoned, and how abandoned doubt will not arise in the future.
Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally. He dwells observing the nature of arising in phenomena, or the nature of vanishing in phenomena, or both the nature of arising and vanishing in phenomena. There are phenomena, thus his mindfulness is established to the extent necessary for knowledge and mindfulness. He dwells independent and does not cling to anything in the world.
Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances.
4.2. Section on Observing Phenomena in the Aggregates of Clinging
Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.
And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging? Here a disciple knows:
This is form, this is the arising of form, this is the passing away of form;
This is feeling, this is the arising of feeling, this is the passing away of feeling;
This is perception, this is the arising of perception, this is the passing away of perception;
This is formations, this is the arising of formations, this is the passing away of formations;
This is consciousness, this is the arising of consciousness, this is the passing away of consciousness.
Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally. He dwells observing the nature of arising in phenomena, or the nature of vanishing in phenomena, or both the nature of arising and vanishing in phenomena. There are phenomena, thus his mindfulness is established to the extent necessary for knowledge and mindfulness. He dwells independent and does not cling to anything in the world.
Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.
4.3. Section on Observing Phenomena in the Sense Bases
Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases.
And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases? Here a disciple knows the eye and forms, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.
He knows the ear and sounds, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.
He knows the nose and odors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.
He knows the tongue and flavors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.
And he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising. He understands the body and tactile sensations, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.
He understands the mind and phenomena, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.
Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the vanishing phenomena in phenomena, or both the arising and vanishing phenomena in phenomena. There are phenomena is the mindfulness established in him to the extent necessary for knowledge and mindfulness.
He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the six internal and external sense bases.
4.4. The Section on the Factors of Enlightenment
Again a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell observing phenomena in phenomena in the seven factors of enlightenment?
Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor within me, or he knows the absence of the mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor within me.
He understands how the unarisen mindfulness enlightenment factor arises, and he understands how the arisen mindfulness enlightenment factor is fully developed.
He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor within me, or he knows the absence of the investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor within me.
He understands how the unarisen investigation-of-phenomena enlightenment factor arises, and he understands how the arisen investigation-of-phenomena enlightenment factor is fully developed.
He knows the present energy enlightenment factor as I have the energy enlightenment factor within me, or he knows the absence of the energy enlightenment factor as I do not have the energy enlightenment factor within me.
He understands how the unarisen energy enlightenment factor arises, and he understands how the arisen energy enlightenment factor is fully developed. He knows the present joy enlightenment factor as I have the joy enlightenment factor within me, or he knows the absence of the joy enlightenment factor as I do not have the joy enlightenment factor within me.
He understands how the unarisen joy enlightenment factor arises, and he understands how the arisen joy enlightenment factor is fully developed. He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor within me, or he knows the absence of the tranquility enlightenment factor as I do not have the tranquility enlightenment factor within me.
He understands how the unarisen tranquility enlightenment factor arises, and he understands how the arisen tranquility enlightenment factor is fully developed. He knows the present concentration enlightenment factor as I have the concentration enlightenment factor within me, or he knows the absence of the concentration enlightenment factor as I do not have the concentration enlightenment factor within me.
He understands how the unarisen concentration enlightenment factor arises, and he understands how the arisen concentration enlightenment factor is fully developed. He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor within me, or he knows the absence of the equanimity enlightenment factor as I do not have the equanimity enlightenment factor within me.
He understands how the unarisen equanimity enlightenment factor arises, and he understands how the arisen equanimity enlightenment factor is fully developed. Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.
He dwells observing phenomena in phenomena, internally or externally in phenomena; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.
There are phenomena is how mindfulness is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment.
4.5. The Section on the Truth in the Observation of Phenomena
Again a disciple dwells observing phenomena in phenomena in the four noble truths. And how does a disciple dwell observing phenomena in phenomena in the four noble truths?
Here a disciple truly understands this is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.
Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.
There are phenomena is how mindfulness is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the four noble truths. The section on truth is finished. The observation of phenomena is finished.
Whoever develops the four foundations of mindfulness in this way for seven years, can expect one of two results: either final knowledge here and now, or if there is a residue of clinging, non-returning.
Let alone seven years, disciples. Whoever develops the four foundations of mindfulness in this way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.
Whoever develops the four foundations of mindfulness in this way for seven months… six months… five months… four months… three months… two months… one month… half a month…
Let alone half a month, disciples. Whoever develops the four foundations of mindfulness in this way for seven days, can expect one of two results: either final knowledge here and now, or if there is a residue of clinging, non-returning.
This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbana, namely the four foundations of mindfulness. Thus what was said was in reference to this. This is what the Blessed One said.
The disciples were pleased and delighted in the Blessed One's words.
Contemplation of the Body as Unattractive
No other phenomenon do I know, on account of which unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned as much as on account of this: an unattractive object. For one who attends properly to an unattractive object, unarisen desire for sensual pleasure does not arise and arisen desire for sensual pleasure is abandoned.
AN 1.2
And what, Ānanda, is unattractiveness perception? Here, a disciple examines this very body from the soles of the feet up, and from the top of the head down, enclosed in skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine. You dwell contemplating the foulness of the body. This is called perception of foulness.
AN 10.60
The tendency to focus only on the aesthetically pleasing aspects of the body leads us to cling to the "beautiful" or "attractive" attribute, which causes us to ignore other dimensions, including those considered less attractive or beautiful. This is greed and delusion.
The key to contemplating the body as unattractive is recognizing that the "beautiful" or "attractiveness" attribute is a feeling and perception that we create in our minds and project onto the appearance of the body. The practice entails seeing "through" the illusion by seeing the unattractive parts within the attractiveness at the same time. When the body or another object no longer holds any attraction, we then let go of both the attractive and the unattractive.
Contemplation of the 32 Parts of the Body
Desiples, when a disciple reflects on this very body from the soles of the feet upwards and from the top of the head downwards, surrounded by skin, filled with all sorts of unclean things: In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, just as if there were a bag with openings at both ends full of various kinds of grains, such as hill rice, red rice, beans, peas, millet, and white rice. A person with good eyesight would open it and examine: This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice.
In the same way, a disciple reflects on this very body from the soles of the feet upwards and from the top of the head downwards, surrounded by skin, filled with all sorts of unclean things: In this body there are head-hairs, body-hairs...urine, just as if there were a bag with openings at both ends full of various kinds of grains. A person with good eyesight would open it and examine: This is hill rice, this is red rice...white rice. Thus he dwells contemplating the body in the body internally.
The body, the Form Aggregate, is the aggregate or collection of various body parts, including organs, bones, muscles, hair, and nails. Each of these body parts is composed of different types of cells, which, in turn, are made up of collections of various elements.
Contemplation of the 32 parts of the body helps to lessen our attachment, clinging to the body as me, myself, or mine. It helps us see the body as a product of nature, subject to natural processes, including birth, growth, pain, sickness, decay, and death.
Contemplation of the 32 body parts can also be used to break our attraction, clinging to the body as an object of desire. It helps to break down the mental images in our mind regarding the attractiveness of the body.
Contemplation of the 32 body parts also helps to break down unhealthy obsessions, fears, and expectations regarding the body, including health, pain, sickness, and fear of death.
Practicing 32 Body Parts Contemplation
Contemplation on the 32 body parts can be practiced in various ways:
Systematically go over each of the 32 body parts and visualize them inside your body. It may be helpful to look at actual body parts online for more realistic visualizations. This is to break or disolve the ingrained memory we have of our body as a whole, "me," "myself," or "mine".
Contemplate individual parts, such as hair, nails, teeth, saliva, and blood. For example, are nails "me," "myself," or "mine"? Contemplate their impermanence and subject to change. Can nails or any part of the body provide true, lasting satisfaction?
Contemplate a body part that you find attractive. For example, if you are a man who is attracted to women's breasts, consider which part of them attracts you. Is it the skin, the flesh underneath, the tiny hairs, the pores, or skin flakes? It may be helpful to look at medical images of women's breasts (not models, but regular persons of all ages) to dispel the illusion of their attractiveness. Keep examining these images until you only see mammary glands. Of course, it was never the mammary glands that were the problem; it was greed, delusion, and the mental images that were created in the mind, giving the appearance that something attractive exists there.
Visualize or overlay the perception of body parts, for example a skeleton on another person's body in order to remove attraction to the body.
Contemplation of the Elements of the Body
Whatever, Rāhula, is internal, pertaining to oneself, solid, clung to: such as hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, pertaining to oneself, solid, clung to: this is called, Rāhula, the internal earth element.
Both the internal earth element and the external earth element are simply the earth element. And that should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
What, Rāhula, is the water element? The water element may be either internal or external. What, Rāhula, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to: such as bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called, Rāhula, the internal water element.
Both the internal water element and the external water element are simply the water element. And that should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.
What, Rāhula, is the fire element? The fire element may be either internal or external. What, Rāhula, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to: such as that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets fully digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called, Rāhula, the internal fire element.
Both the internal fire element and the external fire element are simply the fire element. And that should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.
What, Rāhula, is the air element? The air element may be either internal or external. What, Rāhula, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung to: such as up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internally, belonging to oneself, is air, airy, and clung to: this is called, Rāhula, the internal air element.
Both the internal air element and the external air element are simply the air element. And that should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.
The external air element is just the air element. It should be seen as it truly is with proper wisdom thus:
This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards the air element.
And what, Rahula, is the space element? The space element may be internal or external. And what, Rahula, is the internal space element? Whatever internal, belonging to oneself, space, spatial and included, that is, the cavity of the ear, the nostrils, the door of the mouth, and whereby one swallows what is eaten, drunk, consumed, and tasted, and where it stays, and whereby it is excreted from below, or whatever else internal, belonging to oneself, space, spatial and included, not contacted by flesh and blood: this is called the internal space element.
Both the internal space element and the external space element are simply the space element. It should be seen as it truly is with proper wisdom thus:
This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.
Develop meditation that is like the earth, Rahula. For, Rahula, for one who is developing meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the earth is not repelled, humiliated, or disgusted by anything clean or unclean placed on it; similarly, Rahula, develop meditation that is like the earth.
For, Rahula, for one who is developing the meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like water, Rahula. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, water washes clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop the meditation that is like water. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like fire, Rahula. For, Rahula, for one who is developing the meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, fire burns clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like fire. For, Rahula, for one who is developing meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like wind, Rahula. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the wind blows clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like wind. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like space, Rahula. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, space is not established anywhere; similarly, Rahula, develop meditation that is like space. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
MN62
Mahārāhulovāda Sutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, having robed himself in the morning and taking his bowl and robe, the Blessed One entered Sāvatthī for alms.
Venerable Rāhula also robed himself in the morning and taking his bowl and robe, followed the Blessed One step by step.
Then the Blessed One, looking back, addressed Venerable Rāhula:
Whatever form, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near: all forms should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.
Is it only form, Blessed One? Is it only form, Well-Gone One?
Form as well, Rāhula, feeling as well, Rāhula, perception as well, Rāhula, formations as well, Rāhula, consciousness as well, Rāhula.
Then Venerable Rāhula thought, Who today will be advised in person by the Blessed One and enter the village for alms? and he turned back and sat at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.
Venerable Sāriputta saw Venerable Rāhula sitting at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.
Seeing him, Venerable Sāriputta addressed him:
Develop mindfulness of breathing, Rāhula. Mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.
Then, in the evening, Venerable Rāhula emerged from seclusion and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Rāhula said to the Blessed One:
How, Venerable Sir, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?
Whatever, Rāhula, is internal, pertaining to oneself, solid, clung to: such as hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, pertaining to oneself, solid, clung to: this is called, Rāhula, the internal earth element.
Both the internal earth element and the external earth element are simply the earth element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
What, Rāhula, is the water element? The water element may be either internal or external. What, Rāhula, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to: such as bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called, Rāhula, the internal water element.
Both the internal water element and the external water element are simply the water element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.
What, Rāhula, is the fire element? The fire element may be either internal or external. What, Rāhula, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to: such as that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets fully digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called, Rāhula, the internal fire element.
Both the internal fire element and the external fire element are simply the fire element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.
What, Rāhula, is the air element? The air element may be either internal or external. What, Rāhula, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung to: such as up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internally, belonging to oneself, is air, airy, and clung to: this is called, Rāhula, the internal air element.
Both the internal air element and the external air element are simply the air element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.
The external air element is just the air element. It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards the air element.
And what, Rahula, is the space element? The space element may be internal or external. And what, Rahula, is the internal space element? Whatever internal, belonging to oneself, space, spatial and included, that is, the cavity of the ear, the nostrils, the door of the mouth, and whereby one swallows what is eaten, drunk, consumed, and tasted, and where it stays, and whereby it is excreted from below, or whatever else internal, belonging to oneself, space, spatial and included, not contacted by flesh and blood: this is called the internal space element.
Both the internal space element and the external space element are simply the space element. It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.
Develop meditation that is like the earth, Rahula. For, Rahula, for one who is developing meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the earth is not repelled, humiliated, or disgusted by anything clean or unclean placed on it; similarly, Rahula, develop meditation that is like the earth.
For, Rahula, for one who is developing the meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like water, Rahula. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, water washes clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop the meditation that is like water. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like fire, Rahula. For, Rahula, for one who is developing the meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, fire burns clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like fire. For, Rahula, for one who is developing meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like wind, Rahula. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the wind blows clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like wind. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like space, Rahula. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, space is not established anywhere; similarly, Rahula, develop meditation that is like space. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation on loving-kindness, Rahula. For, Rahula, for one who is developing meditation on loving-kindness, any ill-will will be abandoned.
Develop meditation on compassion, Rahula. For, Rahula, for one who is developing meditation on compassion, any cruelty will be abandoned.
Develop meditation on appreciative joy, Rahula. For, Rahula, for one who is developing meditation on appreciative joy, any discontent will be abandoned.
Develop meditation on equanimity, Rahula. For, Rahula, for one who is developing meditation on equanimity, any aversion will be abandoned.
Rahula, develop meditation on the unattractive. For you, Rahula, developing the meditation on the unattractive, any passion will be abandoned.
Develop the perception of impermanence, Rahula. For you, Rahula, developing the perception of impermanence, any conceit I am will be abandoned.
Develop mindfulness of breathing, Rahula. For you, Rahula, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.
How, Rahula, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, Rahula, a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body. Mindful he breathes in, mindful he breathes out.
Breathing in long, he knows, I breathe in long; or breathing out long, he knows, I breathe out long. Breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short. He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body. He trains thus: I shall breathe in calming bodily formation; he trains thus: I shall breathe out calming bodily formation.
He trains thus: I shall breathe in experiencing joy; he trains thus: I shall breathe out experiencing joy. He trains thus: I shall breathe in experiencing pleasure; he trains thus: I shall breathe out experiencing pleasure. He trains thus: I shall breathe in experiencing the mental formation; he trains thus: I shall breathe out experiencing the mental formation. He trains thus: I shall breathe in calming the mental formation; he trains thus: I shall breathe out calming the mental formation.
He trains thus: I shall breathe in experiencing the mind; he trains thus: I shall breathe out experiencing the mind. He trains thus: I shall breathe in gladdening the mind; he trains thus: I shall breathe out gladdening the mind. He trains thus: I shall breathe in concentrating the mind; he trains thus: I shall breathe out concentrating the mind. He trains thus: I shall breathe in liberating the mind; he trains thus: I shall breathe out liberating the mind.
He trains thus: I shall breathe in contemplating impermanence; he trains thus: I shall breathe out contemplating impermanence. He trains thus: I shall breathe in contemplating dispassion; he trains thus: I shall breathe out contemplating dispassion. He trains thus: I shall breathe in contemplating cessation; he trains thus: I shall breathe out contemplating cessation. He trains thus: I shall breathe in contemplating relinquishment; he trains thus: I shall breathe out contemplating relinquishment.
Thus developed, Rahula, mindfulness of breathing, thus cultivated, is of great fruit and benefit. With mindfulness of breathing so developed and so cultivated, even the final in-breaths and out-breaths are known as they cease, not unknown.
This is what the Blessed One said. Delighted, venerable Rahula rejoiced in what the Blessed One had said.
The Greater Discourse of Advice to Rahula is finished.
Here is another Sutta that covers Contemplation of the Element:
MN28
The Greater Discourse on the Simile of the Elephant's Footprint
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the venerable Sāriputta addressed the disciples:
Friends, disciples.
Friend, those disciples responded to the venerable Sāriputta.
The venerable Sāriputta said: Just as, friends, all the footprints of whatever creatures that walk can be contained within the elephant's footprint, and the elephant's footprint is reckoned the largest because of its great size; in the same way, friends, all skillful qualities are gathered within the Four Noble Truths.
Which four?
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.
And what, friends, is the Noble Truth of Suffering?
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.
And what, friends, are the five aggregates subject to clinging?
They are as follows: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.
And what, friends, is the form aggregate subject to clinging? The four great elements and the form dependent on the four great elements.
And what, friends, are the four great elements?
They are the earth element, the water element, the fire element, the air element.
And what, friends, is the earth element?
The earth element may be internal or external.
And what, friends, is the internal earth element?
Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to. This is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element.
And it should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
There comes a time, friends, when the external water element is disturbed.
It carries away the village, town, city, district, and country. Therein, friends, the external earth element disappears.
For when the external earth element is disturbed, its continuity is seen as impermanent, its nature to decay, to fade away, to cease, and to change. What of this body, which is taken up with craving, I am this or This is mine or I am? Even less so.
If, friends, others abuse, revile, scold, and harass a disciple, he understands:
This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.
He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, and consciousness is impermanent.
His mind, having made the elements its object, leaps forward, settles, becomes composed and unified, not clinging to anything in the world.
And if, friends, others treat that disciple with disagreeable, unpleasant, and unlikable acts: by contact with fists, with clods, with sticks, or with knives:
he understands:
This body is of such a nature that contacts with fists, clods, sticks, and knives can occur. The Blessed One has stated in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.
Thus my energy will be aroused without slackening, mindfulness established without confusion, the body tranquil without disturbance, the mind concentrated and unified.
Let contacts with fists, clods, sticks, and knives come to this body; for this teaching of the Buddhas is being practiced by me.
If that disciple, while recollecting the Buddha, the Dhamma, and the Sangha, does not gain equanimity based on the wholesome, he is disappointed:
Alas for me, it is my loss, it is not my gain. It is my ill fortune, not my good fortune that while I am recollecting the Buddha, the Dhamma, and the Sangha, equanimity based on the wholesome does not arise in me.
Just as, friends, a female cat...
He feels it, he experiences urgency; just so, friend, if that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, does not establish equanimity based on skillfulness, he feels it, he experiences urgency:
Alas for me, it is not my gain; it is hard for me, not easy, since while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is not established for me. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established, he is pleased by that.
Even by this much, friend, a disciple has done much. What, friend, is the water element? The water element may be internal, it may be external. What, friend, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called the internal water element.
Both the internal water element and the external water element are simply the water element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the water element, dispassionate towards the water element. There comes a time, friend, when the external water element rages. It carries away villages, towns, cities, districts, and regions.
There comes a time in the great ocean when the water goes hundreds of leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time in the great ocean when the water stands seven palm-trees deep, six palm-trees deep, five palm-trees deep, four palm-trees deep, three palm-trees deep, two palm-trees deep, one palm-tree deep.
There comes a time in the great ocean when the water stands seven men deep, six men deep, five men deep, four men deep, three men deep, two men deep, one man deep. There comes a time in the great ocean when the water stands half a man deep, waist deep, knee-deep, ankle-deep.
There comes a time in the great ocean when the water is not enough to wet even the joint of a finger. For what reason? Because of the external water element's great variability, its nature of decay, fading away, and alteration. What of this body, which is clung to by craving and lasts but a while?
There is none of this I am mine, this I am, this is my self. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established. He is pleased by that. Even by this much, friend, a disciple has done much.
What, friend, is the fire element? The fire element may be internal, it may be external. What, friend, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called the internal fire element.
Both the internal fire element and the external fire element are simply the fire element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the fire element, dispassionate towards the fire element.
There comes a time, friend, when the external fire element rages. It burns villages, towns, cities, districts, and regions. It comes upon a green or a path or a rock or water or a lovely piece of ground and, coming to no sustenance, it goes out. There comes a time when even with a chicken's feather or a cow's hide, it would be hard to find a single spot on earth not burned by the fire element.
They search for it. Indeed, friend, for the external fire element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent. What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that.
If, friend, a disciple thus recollects the Buddha, thus recollects the Dharma, thus recollects the Sangha, and equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much. And what, friend, is the air element? The air element may be internal, it may be external.
And what, friend, is the internal air element? Whatever internal, belonging to oneself, air, windy nature, taken up, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internal, belonging to oneself, air, windy nature, taken up: this, friend, is called the internal air element.
Both the internal air element and the external air element are simply air elements. This is not mine, this I am not, this is not my self, thus should it be seen with proper wisdom as it really is. Having seen it thus with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. There comes a time, friend, when the external air element is disturbed. It sweeps away villages, towns, cities, districts, and regions.
There comes a time, in the last month of the hot season, they search for wind with a fan or bellows, and even the grasses do not want moisture. Indeed, friend, for the external air element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent.
What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that. If, friend, others abuse, insult, taunt, and harass the disciple, he understands: This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.
He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. And his mind, having the elements as its object, leaps forward, settles, becomes steady, and is committed. If, friend, others treat the disciple with disagreeable, unpleasant, and unlikable physical contact, with a fist, with clods, with sticks, with knives, he understands: This body is such that contact with fists, clods, sticks, and knives can occur.
The Blessed One has said in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching. My energy shall be aroused and unflagging, my mindfulness established and unconfused, my body calm and unaroused, my mind concentrated and unified. Let contact with fists, clods, sticks, and knives come to this body; for this is the teaching of the Buddhas.
If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.
Just as, friend, a female jackal, upon seeing a lion, becomes disappointed and distressed; likewise, if while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.
If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much.
It is said. Just as, friend, depending on wood, creepers, grass, and clay, space is surrounded and only considered a house; similarly, friend, depending on bones, sinews, flesh, and skin, space is surrounded and only considered form. If, friend, the internal eye is intact and external forms do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.
If, friend, the internal eye is intact and external forms come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal eye is intact, and external forms come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.
The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.
He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination. These five aggregates of clinging are dependently arisen.
The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much. If, friend, the internal ear... nose... tongue... body... mind is intact, and external phenomena do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.
If, friend, the internal mind is intact, and external phenomena come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal mind is intact, and external phenomena come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.
The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.
He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.
These five aggregates of clinging are dependently arisen. The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much.
This was said by the Venerable Sāriputta. The disciples were pleased and delighted in the Venerable Sāriputta's words. The Great Elephant Footprint Simile Sutta is finished.
Understand and see the disintegration of the body before it actually breaks up physically; that is to say, seeing the death of the body before death actually occurs. This is the real thing.
Ajhan DTUN
Contemplation of Death
Furthermore, just as if one were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and festering, in the same way, disciples, a disciple considers this very body, however it is placed or disposed, as: This too is the nature of the body, thus it will become, and it is not exempt from this fate. Thus he dwells contemplating the body in the body internally. Thus, a disciple dwells contemplating the body in the body.
Disciples, suppose a disciple sees a body discarded in a charnel ground, one, two, or three days dead, bloated, discolored, festering. He applies this perception to his own body: This body too is of the same nature, it will be like that, it is not exempt from that fate. In this way, he dwells contemplating the body in the body.
Furthermore, suppose a disciple sees a body thrown in a charnel ground, being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms. He applies this perception to his own body: This body too is of the same nature, it will be like that, it is not exempt from that fate. In this way, he dwells contemplating the body in the body.
He discerns the tooth, he discerns the head, he discerns the body. Thus he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body internally and externally.
AN6.20
Dutiyamaraṇassatisutta
At one time, the Blessed One was dwelling at Nātika in the Brick Hall. There, the Blessed One addressed the disciples:
Mindfulness of death when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as its consummation.
How is mindfulness of death developed and cultivated to be of great fruit and benefit, leading to the deathless, having the deathless as its consummation?
Here a disciple reflects at the end of the day, as night falls:
There are many causes for my death: a snake might bite me, a scorpion might sting me, a centipede might bite me; that would be an obstacle for me. I might stumble and fall, the food I have eaten might cause me trouble, my bile or phlegm might be disturbed, or the bodily humors might be disturbed;that would be an obstacle for me.
Therefore a disciple should reflect:
Are there any evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight?
If, upon reflection, a disciple knows:
There are evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight, then that disciple should arouse extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing for the abandoning of those very evil, unwholesome states.
Just as if one's clothes or head were on fire, one would exert extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing to extinguish the fire on one's clothes or head; similarly that disciple should exert effort for the abandoning of those very evil, unwholesome states.
If, however, upon reflection, a disciple knows:
There are no evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight, then that disciple should dwell with joy and happiness, training day and night in wholesome states.
Here a disciple reflects at the dawn of day:
There are many causes for my death: a snake might bite me, a scorpion might sting me, a centipede might bite me; that would be an obstacle for me. I might stumble and fall, the food I have eaten might cause me trouble, my bile or phlegm might be disturbed, or the bodily humors might be disturbed; that would be an obstacle for me.
Therefore a disciple should reflect:
Are there any evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today?
If, upon reflection, a disciple knows:
There are evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today, then that disciple should arouse extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing for the abandoning of those very evil, unwholesome states.
Just as if one's clothes or head were on fire, one would exert extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing to extinguish the fire on one's clothes or head; similarly that disciple should exert effort for the abandoning of those very evil, unwholesome states.
If, however, upon reflection, a disciple knows:
There are no evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today, then that disciple should dwell with joy and happiness, training day and night in wholesome states.
Thus developed mindfulness of death is of great fruit and benefit, leading to the deathless, having the deathless as its consummation.
As covered before, death is actively hidden in modern society. It's entirely possible for someone to live their entire life without ever seeing a dead body in person.
Contemplating death brings urgency to our practice, lets us live free from the fear of death and makes us more alive, not wasting time on senseless delusional activities.
The Four Right Efforts
Furthermore, Udāyī, I have taught my disciples the practice of the four right efforts. Here, the disciple generates desire, makes an effort, arouses energy, applies his mind, and strives to prevent the arising of unwholesome states that have not yet arisen; he generates desire, makes an effort, arouses energy, applies his mind, and strives to abandon unwholesome states that have arisen; he generates desire, makes an effort, arouses energy, applies his mind, and strives to cultivate wholesome states that have not yet arisen; he generates desire, makes an effort, arouses energy, applies his mind, and strives to maintain and increase wholesome states that have arisen. And there, Udāyī, my disciples have attained many kinds of supernormal powers.
MN77
As part of the practice of Wakefulness, one needs to develop the Four Right Efforts aimed at cultivating wholesome states of mind and reducing unwholesome ones:
Prevent the arising of unwholesome states that have not yet arisen:
Throughout the gradual training, one has already been addressing unwholesome states by developing Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Guarding the Sense Doors, and Moderation in Eating. In the Practice of Wakefulness, we address more subtle mental states and ingrained habitual patterns like our thoughts, views, preoccupations, gross attachment to the body, ingrained sensual desires, aversions, and sloth and torpor or drowsiness.
Abandon unwholesome states that have arisen:
Unwholesome states generally arise because of lack of awareness and mindfulness.
One can abandon unwholesome states by bringing awareness back to the body, recognizing the unwholesome state, releasing clinging and any tightness in the body and mind, and moving attention back to the task or object of mindfulness.
One can also investigate and understand the underlying causes and conditions that led to the arising of the unwholesome state and contemplate its drawbacks.
Cultivate wholesome states that have not yet arisen:
Through the various practices that have been covered, including mindfulness of the body, breath, mindfulness of the unattractive, mindfulness of the body parts, and mindfulness of death.
Maintain and increase wholesome states that have arisen:
This simply involves deepening the Practice of Wakefulness to work with more and more subtle afflictions.
I will teach, the origin and passing away of the four foundations of mindfulness. Listen to this.
And what, disciples, is the origin of the body?
The origin of the body is from food; with the cessation of food, there is the passing away of the body.
From the origin of contact is the origin of feelings; with the cessation of contact, there is the passing away of feelings.
From the origin of name-and-form is the origin of mind; with the cessation of name-and-form, there is the passing away of mind.
From the origin of attention is the origin of mental phenomena; with the cessation of attention, there is the passing away of mental phenomena.
SN47.42
Working with Drowsiness
How to overcome sleepiness
The Blessed One said to Ven. Mahā Moggallāna, Are you nodding, Moggallāna? Are you nodding?
Yes, lord.
Well then, Moggallāna, whatever perception you have in mind when drowsiness descends on you, don't attend to that perception, don't pursue it. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it, & ponder it over in your mind. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then repeat aloud in detail the Dhamma as you have heard & memorized it. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then pull both your earlobes and rub your limbs with your hands. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then attend to the perception of light, resolve on the perception of daytime, (dwelling) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then—percipient of what lies in front & behind—set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It's possible that by doing this you will shake off your drowsiness.
But if by doing this you don't shake off your drowsiness, then—reclining on your right side—take up the lion s posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, I won t stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness. That is how you should train yourself.
AN7.58
This world and other Worlds
The practice of wakefulness should be understood from the perspective prevalent during the Tathagata's time.
Throughout history, humans have accepted the existence of and interacted with spirits, ghosts, angels, gods, and beings in other realms as a normal part of their reality. It is only recently in the western world that science has dismissed these beliefs because they lack scientific evidence.
Unlike modern science, in which all of existence is based on the interaction of matter and energy, the Tathagata teaches that the mind is the forerunner to all existence. It is not physical processes that shape evolution and existence, but rather the mind itself, through intentions, volition, and karma, that determines how a being takes existence not only in this world but in other realms as well. In other words, existence and evolution are not based on survival of the fittest, but on the intentions and choices made by the mind. This is most evident in humans and higher beings who live their lives based mostly on choices instead of instinct.
The fundamental principle is that whatever the mind attaches itself to, it grows there. Beings are born into different realms because their thoughts and intentions have led them there. Worlds and the whole of existence is created by the mind.
The rebirth of a being in these different realms happens not only in different lifetimes but also from moment to moment, day to day, and over longer periods of time, and is experienced by all of us to some extent in the different mind states that we experience, which then, depending on the propensity of these mind states, leads to rebirth in corresponding realms.
For instance, most humans have experienced the Hell Realm at some point in their lives, characterized by intense suffering and torment due to hatred, violence, and despair.
Similarly, the Hungry Ghost Realm is experiencing intense desire for something, yet being unable to satisfy those cravings.
Humans often dwell in the Animal Realm, driven by instinct and survival, performing mindless routines, trying to earn a living, seeking food and shelter, and trying to reproduce, as well as experiencing fear, being aggresive and possessive.
Some humans are constantly in the Asura Realm, fiercely competitive, constantly striving for power and superiority.
Or in one of the Deva Realms, which offers pleasure and happiness due to indulgence in refined sensual pleasures.
with the breakup of the body, after death, has reappeared in a good destination, a heavenly world
Besides these and other realms, meditators can access the Form and Formless Realms, where pure consciousness exists devoid of sensory perceptions and bodily sensations, transcending the limitations of physical existence. These realms include infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
The important point is that not only do beings exist in each of these realms, but that humans experience these mind state from one moment to the next throughout their life. The more frequently we dwell and feed in these mental states, the more we get established there and they become reality.
The path to liberation and the practice of wakefulness involves being aware of these mind states and letting go of attachment to dwelling in the mind states that correspond to the lower realms of existence and instead learning to abide more and more in the higher realms and mind states, such as the form and formless realms, where one can let go of clinging to the Five Aggregates and release oneself from rebirth in any realm of existence.
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