Rooted In Mindfulness

Direct Path

Thus have I heard. On one occasion, the Buddha addressed a gathering of monks, "Friends," he began. "Venerable, Sir," they replied. And the Buddha said:

“Friends, this is a direct path that leads to the purification of hearts and minds, for the overcoming of unhealthy stress, depression and anxiety, for the transformation of suffering and discontentment, for attaining the noble path, for the realization of health, well-being, freedom, and awakening; specifically, the Four Foundations of Mindfulness.”

Definition

“What are the Four Foundations of Mindfulness?

Here, friends, regarding the body: we abide, contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding feelings: we abide, contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding the mind: we abide contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.

Regarding dhammas: we abide contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent concerning the world.”

Mindfulness of Breathing

“And how, friends, do we abide, contemplating the body?

Here, having gone to the forest, or the root of a tree, or another peaceful and supportive location, we sit down; bringing ease and stability to the body, adopting an upright posture.
We establish mindfulness in front of us, mindful as we breathe in, and mindful as we breathe out.
Breathing in long, we know, 'the in-breath is long,' breathing out long, we know, 'the out-breath is long.'
Breathing in short, we know, 'the in-breath is short,' breathing out short, we know 'the out-breath is short.'
We train: 'I shall breathe in experiencing the whole body,' we train: 'I shall breathe out experiencing the whole body.'
We train: 'I shall breathe in, bringing calm to the body,' we train: 'I shall breathe out bringing calm to the body.'

Just as a skilled woodturner or their apprentice, when making a long turn, they know, 'The turn is long,' or when making a short turn, they know, 'The turn is short.' So too, breathing in long or short, we know, 'the breath is long, or short.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Bodily Postures

“And too, friends, when walking, we are aware, 'I am walking'; when standing, we are aware, 'I am standing'; when sitting, we are aware, 'I am sitting'; when lying down, we are aware, 'I am lying down'; In whatever posture the body happens to be in, we are aware of that posture.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Bodily Activities

“And too, friends, when moving forward and moving backward, we act clearly knowing; when looking forward and looking away, we act clearly knowing. When flexing and extending our limbs, we act clearly knowing; when going about our daily activities, we act clearly knowing. When eating and drinking, we act clearly knowing. When defecating and urinating, we act clearly knowing. When walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, we do so, clearly knowing.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Parts of the Body *

“Again, friends, we are aware, experiencing the body up from the soles of the feet and down from the top of the head. Aware, experiencing the exterior of the body from surface of the skin, to the bones deep within.

This body, with the presence of purities and impurities, with unwell parts and well parts, and with a variety of subtle and pronounced sensations ...

With that being so: 'in this body, we are aware of the region of the toes, feet, lower legs, upper legs, pelvis, buttocks, genitals, abdomen, lower back, diaphragm, mid-back, chest, upper back, fingers, hands, lower arms, upper arms, shoulders, lower neck, upper neck, chin, lips, mouth, cheeks, nose, eyes, back of head, forehead, top of head, and all other parts of the body that can be known. And too, aware of the body as an interconnected whole.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Four Elements

"Again, friends, we contemplate this same body, in whichever position the body happens to be in, contemplating the elements like so: 'in this body there are the earth element, the water element, the fire element, and the air element.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Impermanence of the Body

"Also, friends, we contemplate the impermanence and inevitable passing away of the life of this body, through the nine stages of bodily break-down after death:

The body is bloated, blue, and beginning to deteriorate.
The body becomes food for insects and animals.
The body becomes a skeleton with some flesh and blood still clinging to it.
The body becomes a skeleton with some blood stains, but no more flesh.
The body becomes a skeleton with no more blood stains.
The body becomes a collection of scattered bones—here an arm, there a shin, here a skull, and so forth.
The body becomes a collection of sun-bleached bones.
The body becomes a collection of dried bones.
And all that is left, after the bones have decomposed, is a pile of dust subject to scattering by the winds.

We contemplate, our body too is of the same nature, it will be like that, it too will pass through the same stages.”

Refrain

“In this way, regarding contemplating the body in the body,

We abide contemplating the body internally, we abide contemplating the body externally, and we abide contemplating the body both internally and externally.
We abide contemplating the nature of arising in the body, we abide contemplating the nature of passing away in the body, and we abide contemplating the nature of both arising and passing away in the body.
And, mindfulness that 'there is a body' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the body in the body.”

Feelings

"And how, friends, how do we in regard to feelings abide contemplating feelings?

Here, when feeling a pleasant feeling, we know, 'I am feeling a pleasant feeling';
when feeling an unpleasant feeling, we know, 'I am feeling an unpleasant feeling';
when feeling a neutral feeling, we know, 'I am feeling a neutral feeling.'
When feeling a worldly pleasant feeling, we know, 'I am feeling a worldly pleasant feeling';
when feeling an unworldly pleasant feeling, we know, 'I am feel an unworldly pleasant feeling';
when feeling a worldly unpleasant feeling, we know, 'I am feeling a worldly unpleasant feeling';
when feeling an unworldly unpleasant feeling, we know, 'I am feeling an unworldly unpleasant feeling';
when feeling a worldly neutral feeling, we know, 'I am feel a worldly neutral feeling';
when feeling an unworldly neutral feeling, we know, 'I am feeling an unworldly neutral feeling.'"

Refrain

“In this way, regarding contemplating the feelings in the feelings,

We abide contemplating feelings internally, we abide contemplating feelings externally, and we abide contemplating feelings both internally and externally.
We abide contemplating the nature of arising of feelings, we abide contemplating the nature of passing away of feelings, and we abide contemplating the nature of both arising and passing away of feelings.
And, mindfulness that 'there is a feeling' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the feelings in the feelings.”

Mind States

"And how, friends, how do we in regard to the mind, abide contemplating the mind?

Here we know a attached mind to be 'attached', and a mind without attachment to be 'without attachment';
We know an aversive mind to be 'aversive', and a mind without aversion to be 'without aversion';
We know a deluded mind to be 'deluded', and a mind without delusion to be 'without delusion';
We know a contracted mind to be 'contracted', and a distracted mind to be 'distracted';
We know a great mind to be 'great', and a narrow mind to be 'narrow';
We know a surpassable mind to be 'surpassable', and an unsurpassable mind to be 'unsurpassable';
We know a concentrated mind to be 'concentrated', and an unconcentrated mind to be 'unconcentrated';
We know a liberated mind to be 'liberated', and an unliberated mind to be 'unliberated.'"

Refrain

“In this way, regarding contemplating the mind in the mind,

We abide contemplating the mind internally, we abide contemplating the mind externally, and we abide contemplating the mind both internally and externally.
We abide contemplating the nature of arising in the mind, we abide contemplating the nature of passing away in the mind, and we abide contemplating the nature of both arising and passing away in the mind.
And, mindfulness that 'there is a mind' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the mind in the mind.”

Dhammas: The Five Hindrances

"And how, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to the dhammas we abide contemplating the dhammas in terms of the five hindrances. And how do we in regard to the dhammas abide contemplating the dhammas in terms of the five hindrances?

If desire is present in us, we know, 'there is desire in me'; if desire is not present in us, we know, 'there is no desire in me'; and we know how unarisen desire can arise, how arisen desire can be removed, and how a future arising of the removed desire can be prevented.
If aversion is present in us, we know, 'there is aversion in me'; if aversion is not present in us, we know, 'there is no aversion in me'; and we know how unarisen aversion can arise, how arisen aversion can be removed, and how the future arising of the removed aversion can be prevented.
If sloth-and-torpor is present in us, we know, 'there is sloth-and-torpor in me'; if sloth-and-torpor is not present in us, we know, 'there is no sloth-and-torpor in me'; and we know how unarisen sloth-and-torpor can arise, we know how arisen sloth-and-torpor can be removed, and how future arising of the removed sloth-and-torpor can be prevented.
If restlessness-and-worry is present in us, we know 'there is restlessness-and-worry in me'; if restlessness-and-worry is not present in us, we know, 'there is no restlessness-and-worry in me'; and we know how unarisen restlessness-and-worry can arise, how arisen restlessness-and-worry can be removed, and how the future arising of the removed restlessness-and-worry can be prevented.
If doubt is present in us, we know, 'there is doubt in me'; if doubt is not present in us, we know, 'there is no doubt in me'; and we know how the unarisen doubt can arise, how the arisen doubt can be removed, and how a future arising of the removed doubt can be prevented.

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the five hinderances,

We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the five hinderances.”

Dhammas: The Five Aggregates

"Again, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to dhammas we abide contemplating the dhammas in terms of the five aggregates of clinging. And how do we in regard to dhammas abide contemplating the dhammas in terms of the five aggregates of clinging?

Here, we know, 'such is material forms, such its arising, such its passing away;
Such is feeling, such its arising, such its passing away;
Such is perception, such its arising, such its passing away;
Such are volitions, such their arising, such their passing away;
Such is consciousness, such its arising, such its passing away."

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the five aggregates,

We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the five aggregates.”

Dhammas: The Six Sense-Spheres

"Again, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to the dhammas we abide contemplating the dhammas in terms of the six sense-spheres. And how do we in regard to the dhammas abide contemplating the dhammas in terms of the six sense-spheres?

Here we know the eye, we know the eye-objects, and we know the fetter that arises dependent on both, and we also know how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.
We know the ear, we know the sound, and we know the fetter that arises dependent on both, and we also know how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.
We know the nose, we know the smell, and we know the fetter that arises dependent on both, and we also know how the unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.
We know the tongue, we know the taste, and we know the fetter that arises dependent on both, and we also know how an unarisen fetter can arise, how the arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.
We also know the body, we know the sensations, and we know the fetter that arises dependent on both, and we also know how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.
We know the mind, we know the objects of mind, and we know the fetter that arises dependent on both, and we also know how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the six sense-spheres,

We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the six sense-spheres.”

Dhammas: The Seven Factors of Awakening

"Again, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to dhammas we abide contemplating the dhammas in terms of the seven factors of awakening. And how do we in regard to the dhammas abide contemplating the dhammas in terms of the seven factors of awakening?

Here, if the mindfulness awakening factor is present in us, we know, 'there is the mindfulness awakening factor in me'; if the mindfulness awakening factor is not present in us, we know, 'there is no mindfulness awakening factor in me'; we know how the unarisen mindfulness awakening factor can arise, and how the arisen mindfulness awakening factor can be perfected by development.
If the investigation-of-dhammas awakening factor is present in us, we know, 'there is the investigation-of-dhammas awakening factor in me'; if the investigation-of-dhammas awakening factor is not present in us, we know, 'there is no investigation-of-dhammas awakening factor in me'; we know how the unarisen investigation-of-dhammas awakening factor can arise, and how the arisen investigation-of-dhammas awakening factor can be perfected by development.
If the energy awakening factor is present in us, we know, 'there is the energy awakening factor in me'; if the energy awakening factor is not present in us, we know, 'there is no energy awakening factor in me'; we know, how the unarisen energy awakening factor can arise, and how the arisen energy awakening factor can be perfected by development.
If the joy awakening factor is present in us, we know, 'there is the joy awakening factor in me'; if the joy awakening factor is not present in us, we know, 'there is no joy awakening factor in me'; we know how the unarisen joy awakening factor can arise, and how the arisen joy awakening factor can be perfected by development.
If the tranquility awakening factor is present in us, we know, 'there is the tranquility awakening factor in me'; if the tranquility awakening factor is not present in us, we know, 'there is no tranquility awakening factor in me'; we know how the unarisen tranquility awakening factor can arise, and how the arisen tranquility awakening factor can be perfected by development.
If the concentration awakening factor is present in us, we know, 'there is the concentration awakening factor in me'; if the concentration awakening factor is not present in us, we know, 'there is no concentration awakening factor in me'; we know how the unarisen concentration awakening factor can arise, and we know how the arisen concentration awakening factor can be perfected by development.
If the equanimity awakening factor is present in us, we know, 'there is the equanimity awakening factor in me'; if the equanimity awakening factor is not present in us, we know, 'there is no equanimity awakening factor in me'; we know how the unarisen equanimity awakening factor can arise, and how the arisen equanimity awakening factor can be perfected by development.

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the seven factors of awakening,

We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the seven factors of awakening.”

Dhammas: The Four Noble Truths

"Again, friends, how do we in regard to the dhammas, abide contemplating the dhammas in the dhammas? Here in regard to the dhammas we abide contemplating the dhammas in terms of the four noble truths. And how do we in regard to dhammas abide contemplating the dhammas in terms of the four noble truths?

“if dukkha has arisen, we know ‘This is dukkha’.
If the cause of dukkha has arisen, we know, ‘This is the cause of dukkha’.
If the end of dukkha has arisen, we are know, ‘This is the end of dukkha,’
If the path which leads to the end of dukkha has arisen, we know, ‘This is the path which leads to the end of dukkha.'

Refrain

“In this way, regarding contemplating the dhammas in the dhammas in terms of the four noble truths,

We abide contemplating the dhammas internally, we abide contemplating the dhammas externally, and we abide contemplating the dhammas both internally and externally.
We abide contemplating the nature of arising in the dhammas, we abide contemplating the nature of passing away in the dhammas, and we abide contemplating the nature of both arising and passing away in the dhammas.
And, mindfulness that 'there are dhammas' is established in us to the extent necessary for bare knowledge and continuous mindfulness.
And we abide independently, without clinging to anything in the world.

That is how we abide, contemplating the dhammas in the dhammas in terms of the four noble truths.”

Prediction

"Friends, if we develop these four satipatthanas in such a way for seven years, one of two fruits could be expected for us:

Either we realize full awakening here and now,
Or, if there is a trace of clinging left, we enter 'never returning', having established the necessary conditions leading to full awakening.

Let alone seven years ... six years ... five years ... four years ... three years ... two years ... one year ... seven months ... six months ... five months ... four months ... three months ... two months ... one month ... half a month ... if we develop these four satipatthanas in such a way for seven days, one of two fruits could be expected for us:

Either realize full awakening here and now,
Or, if there is a trace of clinging left, enter 'never returning', having established the necessary conditions leading to full awakening.

And so, with reference to these things, it was said:

Direct Path

That is what the Buddha said. The monks were satisfied and delighted by his words.

Satipatthana Sutta

Direct Path

Definition

Mindfulness of Breathing

Refrain

Bodily Postures

Refrain

Bodily Activities

Refrain

Parts of the Body *

Refrain

Four Elements

Refrain

Impermanence of the Body

Refrain

Feelings

Refrain

Mind States

Refrain

Dhammas: The Five Hindrances

Refrain

Dhammas: The Five Aggregates

Refrain

Dhammas: The Six Sense-Spheres

Refrain

Dhammas: The Seven Factors of Awakening

Refrain

Dhammas: The Four Noble Truths

Refrain

Prediction

Direct Path