The Discourse on the Arousing of Mindfulness  

The Origin of the Discourse on the Only Way

Thus have I heard.

At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people.

Then the Blessed One addressed the bhikkhus as follows: “This is the
only way, O bhikkhus, for the purification of beings, for the overcoming
of sorrow and lamentation, for the destruction of suffering and grief,
for reaching the right path, for the attainment of Nibbana, namely, the
Four Arousings of Mindfulness.”

The Four Arousings of Mindfulness

“What are the four?

“Here, bhikkhus, a bhikkhu lives contemplating the body in the body,
ardent, clearly comprehending (it) and mindful (of it), having overcome,
in this world, covetousness and grief; he lives contemplating the
feelings in the feelings, ardent, clearly comprehending (them) and
mindful (of them), having overcome, in this world, covetousness and
grief; he lives contemplating consciousness in consciousness, ardent,
clearly comprehending (it) and mindful (of it), having overcome in this
world covetousness and grief; he lives contemplating mental objects in
mental objects, ardent, clearly comprehending (them) and mindful (of
them), having overcome, in this world, covetousness and grief.”

1. The Contemplation of the Body

Mindfulness of Breathing

“And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?

“Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a
tree, or to an empty place, sits down, bends in his legs crosswise on
his lap, keeps his body erect, and arouses mindfulness in the object of
meditation, namely, the breath which is in front of him.

“Mindful, he breathes in, and mindful, he breathes out. He, thinking,
‘I breathe in long,’ he understands when he is breathing in long; or
thinking, ‘I breathe out long,’ he understands when he is breathing out
long; or thinking, ‘I breathe in short,’ he understands when he is
breathing in short; or thinking, ‘I breathe out short,’ he understands
when he is breathing out short.

“‘Experiencing the whole body, I shall breathe in,’ thinking thus, he
trains himself. ‘Experiencing the whole body, I shall breathe out,’
thinking thus, he trains himself. ‘Calming the activity of the body, I
shall breathe in,’ thinking thus, he trains himself. ‘Calming the
activity of the body, I shall breathe out,’ thinking thus, he trains
himself.

“Just as a clever turner or a turner’s apprentice, turning long,
understands: ‘I turn long;’ or turning short, understands: ‘I turn
short’; just so, indeed, O bhikkhus, a bhikkhu, when he breathes in
long, understands: ‘I breathe in long’; or, when he breathes out long,
understands: ‘I breathe out long’; or, when he breathes in short, he
understands: ‘I breathe in short’; or when he breathes out short, he
understands: ‘I breathe out short.’ He trains himself with the thought:
‘Experiencing the whole body, I shall breathe in.’ He trains himself
with the thought: ‘Experiencing the whole body, I shall breathe out.’ He
trains himself with the thought: ‘Calming the activity of the body I
shall breathe in.’ He trains himself with the thought: ‘Calming the
activity of the body I shall breathe out.’

“Thus he lives contemplating the body in the body internally, or he
lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally. He lives
contemplating origination-things in the body, or he lives contemplating
dissolution-things in the body, or he lives contemplating
origination-and-dissolution-things in the body. Or indeed his
mindfulness is established with the thought: ‘The body exists,’ to the
extent necessary just for knowledge and remembrance, and he lives
independent and clings to naught in the world. Thus, also, O bhikkhus, a
bhikkhu lives contemplating the body in the body.”

The Modes of Deportment

“And further, O bhikkhus, when he is going, a bhikkhu understands: ‘I
am going’; when he is standing, he understands: ‘I am standing’; when
he is sitting, he understands: ‘I am sitting’; when he is lying down, he
understands: ‘I am lying down’; or just as his body is disposed so he
understands it.

“Thus he lives contemplating the body in the body internally, or he
lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally. He lives
contemplating origination-things in the body, or he lives contemplating
dissolution-things in the body, or he lives contemplating
origination-and-dissolution-things, in the body. Or indeed his
mindfulness is established with the thought: ‘The body exists,’ to the
extent necessary just for knowledge and remembrance, and he lives
independent and clings to naught in the world.” Thus, also, O bhikkhus, a
bhikkhu lives contemplating the body in the body.”

The Four Kinds of Clear Comprehension

“And further, O bhikkhus, a bhikkhu, in going forwards (and) in going
backwards, is a person practicing clear comprehension; in looking
straight on (and) in looking away from the front, is a person practicing
clear comprehension; in bending and in stretching, is a person
practicing clear comprehension; in wearing the shoulder-cloak, the
(other two) robes (and) the bowl, is a person practicing clear
comprehension; in regard to what is eaten, drunk, chewed and savored, is
a person practicing clear comprehension; in defecating and in
urinating, is a person practicing clear comprehension; in walking, in
standing (in a place), in sitting (in some position), in sleeping, in
waking, in speaking and in keeping silence, is a person practicing clear
comprehension.

“Thus he lives contemplating the body in the body internally… and
clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives
contemplating the body in the body.”

The Reflection on the Repulsiveness of the Body

“And further, O bhikkhus, a bhikkhu reflects on just this body hemmed
by the skin and full of manifold impurity from the soles up, and from
the top of the hair down, thinking thus: ‘There are in this body hair of
the head, hair of the body, nails, teeth, skin, flesh, fibrous threads
(veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver,
pleura, spleen, lungs, contents of stomach, intestines, mesentery,
feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved,
saliva, mucus, synovic fluid, urine.’

“Just as if, O bhikkhus, there were a bag having two openings, full
of grain differing in kind, namely, hill-paddy, paddy, green-gram,
cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it,
should reflect thinking thus: ‘This is hill paddy; this is paddy, this
is green-gram; this is cow-pea; this is sesamum; this is rice.’ In the
same way, O bhikkhus, a bhikkhu reflects on just this body hemmed in by
the skin and full of manifold impurity from the soles up, and from the
top of the hair down, thinking thus: ‘There are in this body: hair of
the head, hair of the body, nails, teeth, skin, flesh, fibrous threads
(veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver,
pleura, spleen, lungs, contents of the stomach, intestines, mesentery,
feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved,
saliva, mucus, synovic fluid, urine.’

“Thus he lives contemplating the body in the body, internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Reflection on the Modes of Materiality (Elements, Dhatu)

“And further, O bhikkhus, a bhikkhu reflects on just this body
according as it is placed or disposed, by way of the modes of
materiality, thinking thus: ‘There are in this body the mode of
solidity, the mode of cohesion, the mode of caloricity, and the mode of
oscillation.’

“O bhikkhus, in whatever manner, a clever cow-butcher or a
cow-butcher’s apprentice, having slaughtered a cow and divided it by way
of portions, should be sitting at the junction of a four-cross-road; in
the same manner, a bhikkhu reflects on just this body, according as it
is placed or disposed, by way of the modes of materiality, thinking
thus: ‘There are in this body the mode of solidity, the mode of
cohesion, the mode of caloricity, and the mode of oscillation.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 1

“And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
dead, one, two, or three days: swollen, blue and festering, thrown into
the charnel ground, he thinks of his own body thus: ‘This body of mine
too is of the same nature as that body, is going to be like that body
and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 2

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees,
whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by
different kinds of worms, a body that had been thrown into the charnel
ground, he thinks of his own body thus: ‘This body of mine, too, is of
the same nature as that body, is going to be like that body, and has not
got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally or he
lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally. He lives
contemplating origination-things in the body or he lives contemplating
dissolution-things in the body, or he lives contemplating
origination-and-dissolution-things in the body. Or indeed his
mindfulness is established with the thought, ‘The body exists,’ to the
extent necessary just for knowledge and remembrance, and he lives
independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 3

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a
body, thrown in the charnel ground and reduced to a skeleton together
with (some) flesh and blood held in by the tendons, he thinks of his own
body thus: ‘This body of mine, too, is of the same nature as that body,
is going to be like that body, and has not got past the condition of
becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he
lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally.

“He lives contemplating origination-things in the body or he lives
contemplating dissolution-things in the body, or he lives contemplating
origination-and-dissolution-things in the body. Or indeed, his
mindfulness is established with the thought, ‘The body exists,’ to the
extent necessary just for knowledge and remembrance, and he lives
independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 4

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to a blood-besmeared skeleton
without flesh but held in by the tendons, he thinks of his own body
thus: ‘This body of mine, too, is of the same nature as that body, is
going to be like that body, and has not got past the condition of
becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 5

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to a skeleton held in by the
tendons but without flesh and not besmeared with blood, he thinks of his
own body thus: ‘This body of mind, too, is of the same nature as that
body, is going to be like that body, and has not got past the condition
of becoming like that body.

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 6

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to bones gone loose, scattered
in all directions — a bone of the hand, a bone of the foot, a shin
bone, a thigh bone, the pelvis, spine and skull, each in a different
place — he thinks of his own body thus: ‘This body of mine, too, is of
the same nature as that body, is going to be like that body, and has not
got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 7

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to bones, white in color like a
conch, he thinks of his own body thus: ‘This body of mine, too, is of
the same nature as that body, going to be like that body and has not got
past the condition of becoming like that body;’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 8

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to bones more than a year old,
heaped together, he thinks of his own body thus: ‘This body of mine,
too, is of the same nature as that body, is going to be like that body
and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 9

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body
thrown in the charnel ground and reduced to bones gone rotten and
become dust, he thinks of his own body thus: ‘This body of mine too, is
of the same nature as that body, is going to be like that body and has
not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he
lives contemplating the body in the body externally, or he lives
contemplating the body in the body internally and externally. He lives
contemplating origination-things in the body, or he lives contemplating
dissolution-things in the body, or he lives contemplating
origination-and-dissolution-things in the body. Or his mindfulness is
established with the thought, ‘The body exists,’ to the extent necessary
just for knowledge and remembrance, and he lives independent and clings
to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

2. The Contemplation of Feeling

“And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?

“Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling,
understands: ‘I experience a pleasant feeling’; when experiencing a
painful feeling, he understands: ‘I experience a painful feeling’; when
experiencing a neither-pleasant-nor-painful feeling, he understands: ‘I
experience a neither-pleasant-nor-painful feeling’; when experiencing a
pleasant worldly feeling, he understands: ‘I experience a pleasant
worldly feeling’; when experiencing a pleasant spiritual feeling, he
understands: ‘I experience a pleasant spiritual feeling’; when
experiencing a painful worldly feeling, he understands: ‘I experience a
painful worldly feeling’; when experiencing a painful spiritual feeling,
he understands: ‘I experience a painful spiritual feeling’; when
experiencing a neither-pleasant-nor-painful worldly feeling, he
understands: ‘I experience a neither-pleasant-nor-painful worldly
feeling’; when experiencing a neither-pleasant-nor-painful spiritual
feeling, he understands: ‘I experience a neither-pleasant-nor-painful
spiritual feeling.’

“Thus he lives contemplating feelings in feelings internally, or he
lives contemplating feeling in feelings externally, or he lives
contemplating feeling in feelings internally and externally. He lives
contemplating origination-things in feelings, or he lives contemplating
dissolution-things in feelings, or he lives contemplating
origination-and-dissolution-things in feelings. Or his mindfulness is
established with the thought: ‘Feeling exists,’ to the extent necessary
just for knowledge and remembrance and he lives independent and clings
to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings.”

3. The Contemplation of Consciousness

“And how, O bhikkhus, does a bhikkhu live contemplating consciousness in consciousness?

“Here, O bhikkhus, a bhikkhu understands the consciousness with lust,
as with lust; the consciousness without lust, as without lust; the
consciousness with hate, as with hate; the consciousness without hate,
as without hate; the consciousness with ignorance, as with ignorance;
the consciousness without ignorance, as without ignorance; the shrunken
state of consciousness, as the shrunken state; the distracted state of
consciousness, as the distracted state; the state of consciousness
become great, as the state become great; the state of consciousness not
become great, as the state not become great; the state of consciousness
with some other mental state superior to it, as the state with something
mentally higher; the state of consciousness with no other mental state
superior to it, as the state with nothing mentally higher; the quieted
state of consciousness, as the quieted state; the state of consciousness
not quieted, as the state not quieted; the freed state of consciousness
as freed; and the unfreed state of consciousness, as unfreed.

“Thus he lives contemplating consciousness in consciousness
internally, or he lives contemplating consciousness in consciousness
externally, or he lives contemplating consciousness in consciousness
internally and externally. He lives contemplating origination-things in
consciousness, or he lives contemplating dissolution-things in
consciousness, or he lives contemplating
origination-and-dissolution-things in consciousness. Or his mindfulness
is established with the thought: ‘Consciousness exists,’ to the extent
necessary just for knowledge and remembrance, and he lives independent
and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating consciousness in consciousness.”

4. The Contemplation on Mental Objects

1. The Five Hindrances

“And how, O bhikkhus, does a bhikkhu live contemplating mental objects in mental objects?

“Here, O bhikkhus, a bhikkhu lives contemplating the mental objects in the mental objects of the five hindrances.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five hindrances?

“Here, O bhikkhus, when sensuality is present, a bhikkhu knows with
understanding: ‘I have sensuality,’ or when sensuality is not present,
he knows with understanding: ‘I have no sensuality.’ He understands how
the arising of the non-arisen sensuality comes to be; he understands how
the abandoning of the arisen sensuality comes to be; and he understands
how the non-arising in the future of the abandoned sensuality comes to
be. When anger is present, he knows with understanding: ‘I have anger,’
or when anger is not present, he knows with understanding: ‘I have no
anger.’ He understands how the arising of the non-arisen anger comes to
be; he understands how the abandoning of the arisen anger comes to be;
and he understands how the non-arising in the future of the abandoned
anger comes to be. When sloth and torpor are present, he knows with
understanding: ‘I have sloth and torpor,’ or when sloth and torpor are
not present, he knows with understanding: ‘I have no sloth and torpor.’
He understands how the arising of non-arisen sloth and torpor comes to
be; he understands how the abandoning of the arisen sloth and torpor
comes to be; and he understands how the non-arising in the future of the
abandoned sloth and torpor comes to be. When agitation and worry are
present, he knows with understanding: ‘I have agitation and worry,’ or
when agitation and worry are not present, he knows with understanding:
‘I have no agitation and worry.’ He understands how the arising of
non-arisen agitation and worry comes to be; and he understands how the
abandoning of the arisen agitation and worry comes to be; and he
understands how the non-arising in the future of the abandoned agitation
and worry comes to be. When doubt is present, he knows with
understanding: ‘I have doubt,’ or when doubt is not present, he knows
with understanding: ‘I have no doubt.’ He understands how the arising of
non-arisen doubt comes to be; he understands how the abandoning of the
arisen doubt comes to be; and he understands how the non-arising in the
future of the abandoned doubt comes to be.

“Thus he lives contemplating mental object in mental objects,
internally, or he lives contemplating mental object in mental objects,
externally, or he lives contemplating mental object in mental objects,
internally and externally. He lives contemplating origination-things in
mental objects, or he lives contemplating dissolution-things in mental
objects, or he lives contemplating origination-and-dissolution-things in
mental objects. Or his mind is established with the thought: ‘Mental
objects exist,’ to the extent necessary for just knowledge and
remembrance and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five hindrances.”

2. The Five Aggregates of Clinging

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five aggregates of clinging?

“Here, O bhikkhus, a bhikkhu thinks: ‘Thus is material form; thus is
the arising of material form; and thus is the disappearance of material
form. Thus is feeling; thus is the arising of feeling; and thus is the
disappearance of feeling. Thus is perception; thus is the arising of
perception; and thus is the disappearance of perception. Thus are the
formations; thus is the arising of the formations; and thus is the
disappearance of the formations. Thus is consciousness; thus is the
arising of consciousness; and thus is the disappearance of
consciousness.’

Thus he lives contemplating mental objects in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental
object in the mental objects of the five aggregates of clinging.”

3. The Six Internal and the Six External Sense-bases

“And, further, O bhikkhus, a bhikkhu lives contemplating mental
object in the mental objects of the six internal and the six external
sense-bases.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in
the mental objects of the six internal and the six external sense-bases?

“Here, O bhikkhus, a bhikkhu understands the eye and material forms
and the fetter that arises dependent on both (eye and forms); he
understands how the arising of the non-arisen fetter comes to be; he
understands how the abandoning of the arisen fetter comes to be; and he
understands how the non-arising in the future of the abandoned fetter
comes to be. He understands the ear and sounds and the fetter that
arises dependent on both (ear and sounds); he understands how the
arising of the non-arisen fetter comes to be; he understands how the
abandoning of the arisen fetter comes to be; and he understands how the
non-arising in the future of the abandoned fetter comes to be. He
understands the organ of smell and odors and the fetter that arises
dependent on both (the organ of smell and odors); he understands how the
arising of the non-arisen fetter comes to be; he understands how the
abandoning of the arisen fetter comes to be; and he understands how the
non-arising in the future of the abandoned fetter comes to be. He
understands the organ of taste and flavors and the fetter that arises
dependent on both (the organ of taste and flavors); he understands how
the arising of the non-arisen fetter comes to be; he understands how the
abandoning of the arisen fetter comes to be; and he understands how the
non-arising in the future of the abandoned fetter comes to be. He
understands the organ of touch and tactual objects and the fetter that
arises dependent on both (the organ of touch and tactual objects); he
understands how the arising of the non-arisen fetter comes to be; he
understands how the abandoning of the arisen fetter comes to be; and he
understands how the non-arising in the future of the abandoned fetter
comes to be. He understands consciousness and mental objects and the
fetter that arises dependent on both (consciousness and mental objects);
he understands how the arising of the non-arisen fetter comes to be; he
understands how the abandoning of the arisen fetter comes to be; and he
understands how the non-arising in the future of the abandoned fetter
comes to be.

“Thus he lives contemplating mental object in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental
object in the mental objects of the six internal and the six externally
sense-bases.”

4. The Seven Factors of Enlightenment

“And, further, o bhikkhus, a bhikkhu lives contemplating mental
object in the mental objects of the seven factors of enlightenment.”

“How, o bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the seven factors of enlightenment?”

“Here, o bhikkhus, when the enlightenment factor of mindfulness is
present, a bhikkhu knows with understanding: ‘I have the enlightenment
factor of mindfulness’; or when the enlightenment factor of mindfulness
is absent, he knows with understanding: ‘I have not the enlightenment
factor of mindfulness’; and he understands how the arising of the
non-arisen enlightenment factor of mindfulness comes to be and how the
completion by culture of the arisen enlightenment factor of mindfulness
comes to be. When the enlightenment factor of the investigation of
mental objects is present, he knows with understanding: ‘I have the
enlightenment factor of the investigation of mental objects’; when the
enlightenment factor of the investigation of mental objects is absent,
he knows with understanding: ‘I have not the enlightenment factor of the
investigation of mental objects’; and he understands how the arising of
the non-arisen enlightenment factor of the investigation of mental
objects comes to be and how the completion of culture of the arisen
enlightenment factor of the investigation of mental objects comes to be.
When the enlightenment factor of energy is present, he knows with
understanding: ‘I have the enlightenment factor of energy’; when the
enlightenment factor of energy is absent, he knows with understanding:
‘I have not the enlightenment factor of energy’; and he understands how
the arising of the non-arisen enlightenment factor of energy comes to be
and how the completion by culture of the arisen enlightenment factor of
energy comes to be. When the enlightenment factor of joy is present, he
knows with understanding: ‘I have the enlightenment factor of joy’;
when the enlightenment factor of joy is absent, he knows with
understanding: ‘I have not the enlightenment factor of joy’; and he
understands how the rising of the non-arisen enlightenment factor of joy
comes to be and how the completion by culture of the arisen
enlightenment factor of joy comes to be. When the enlightenment factor
of calm is present, he knows with understanding: ‘I have the
enlightenment factor of calm’; when the enlightenment factor of calm is
absent, he knows with understanding: ‘I have not the enlightenment
factor of calm’; and he understands how the arising of the non-arisen
enlightenment factor of calm comes to be and how the completion by
culture of the arisen enlightenment factor of calm comes to be. When the
enlightenment factor of concentration is present, he knows with
understanding: ‘I have the enlightenment factor of concentration’; when
the enlightenment factor of concentration is absent, he knows with
understanding: ‘I have not the enlightenment factor of concentration’;
and he understands how the arising of the non-arisen enlightenment
factor of concentration comes to be and how the completion by culture of
the arisen enlightenment factor of concentration comes to be. When the
enlightenment factor of equanimity is present, he knows with
understanding: ‘I have the enlightenment factor of equanimity’; when the
enlightenment factor of equanimity is absent, he knows with
understanding: ‘I have not the enlightenment factor of equanimity’; and
he understands how the arising of the non-arisen enlightenment factor of
equanimity comes to be and how the completion by culture of the arisen
enlightenment factor of equanimity comes to be.

“Thus he lives contemplating mental object in mental objects internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental
object in the mental objects of the seven factors of enlightenment.”

5. The Four Truths

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the Four Noble Truths?

“Here, O bhikkhus, a bhikkhu understands: ‘This is suffering,’
according to reality; he understands: ‘This is the origin of suffering,’
according to reality; he understands: ‘This is the cessation of
suffering,’ according to reality; and he understands: ‘This is the road
leading to the cessation of suffering,’ according to realty.

“Thus he lives contemplating mental object in mental objects
internally or he lives contemplating mental objects in mental objects
externally, or he lives contemplating mental object in mental objects
internally and externally.”

“He lives contemplating origination things in mental objects, or he
lives contemplating dissolution-things in mental objects, or he lives
contemplating origination-and-dissolution-things in mental objects, or
his mindfulness is established with the thought, ‘Mental objects exist,’
to the extent necessary just for knowledge and remembrance, and he
lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.”

Assurance of Attainment

“O bhikkhus, should any person maintain the Four Arousings of
Mindfulness in this manner for seven years, then by him one of two
fruitions is proper to be expected: Knowledge (arahantship) here and
now; or, if some form of clinging is yet present, the state of
non-returning (the Third Stage of Supramundane Fulfillment).

“O bhikkhus, let alone seven years. Should a person maintain these
Four Arousings of Mindfulness, in this manner, for six years… for five
years… four years… three years… two years… one year, then by
him one of two fruitions is proper to be expected: knowledge here and
now; or, if some form of clinging is yet present, the state of
non-returning.

“O bhikkhus, let alone a year. Should any person maintain these Four
Arousings of Mindfulness, in the manner, for seven months, then by him
one of two fruitions is proper to be expected: Knowledge here and now;
or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone seven months. Should any person maintain these
Four Arousings of Mindfulness in this manner for six months… five
months… four months… three months… two months… one month…
half-a-month, then, by him one of two fruitions is proper to be
expected: Knowledge here and now; or, if some form of clinging is yet
present, the state of non-returning.

“O bhikkhus, let alone half-a-month. Should any person maintain these
Four Arousings of Mindfulness in this manner for a week, then by him
one of two fruitions is proper to be expected: Knowledge here and now;
or, if some form of clinging is yet present, the state of non-returning.

“Because of this was it said: ‘This is the only way, O bhikkhus, for
the purification of beings, for the overcoming of sorrow and
lamentation, for the destruction of suffering and grief, for reaching
the right path, for the attainment of Nibbana, namely, the Four
Arousings of Mindfulness.”

Thus spoke the Blessed One. Satisfied, the bhikkhus approved of his words.