Satipatthana Sutra

The Path of Mindfulness

Satipatthana Sutra

“O monks,” said the Buddha, “there is a most wonderful way to help living beings realize liberation, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.

“What are the Four Establishments of Mindfulness?

“Monks, a practitioner remains established in the observation of the body in the body, diligent, with clear understanding, mindful, having abandoned every craving and every aversion for this life.

“One remains established in the observation of the feelings in the feelings, diligent, with clear understanding, mindful, having abandoned every craving and every aversion for this life.

“One remains established in the observation of the mind in the mind, diligent, with clear understanding, mindful, having abandoned every craving and every aversion for this life.

“One remains established in the observation of the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having abandoned every craving and every aversion for this life.

“And how does a practitioner remain established in the observation of the body?

“One goes to the forest, to the foot of a tree, or to an empty room, sits down in a meditative position, holds one’s body straight, and establishes mindfulness in front of oneself. Breathing in, one is aware of breathing in. Breathing out, one is aware of breathing out. Breathing in a long breath, one knows, ‘I am breathing in a long breath.’ Breathing out a long breath, one knows, ‘I am breathing out a long breath.’ Breathing in a short breath, one knows, ‘I am breathing in a short breath.’ Breathing out a short breath, one knows, ‘I am breathing out a short breath.

“The practitioner uses the following practice: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ And then, ‘Breathing in, I calm the activities of my body. Breathing out, I calm the activities of my body.’

“Moreover, when walking, the practitioner is aware, ‘I am walking’; when standing, is aware ‘I am standing’; when sitting, is aware, ‘I am sitting’; when lying down, is aware, ‘I am lying down.’ In whatever position one’s body happens to be, one is aware of the position of the body.

“When one is going forward or backward, one applies full awareness to one’s going forward or backward. When one looks in front or looks behind, bends down or stands up, one also applies full awareness to what one is doing. One applies full awareness to wearing the robe or carrying the alms bowl. When one eats or drinks, chews or savours the food, one applies full awareness to all this and when passing excrement or urinating, one applies full awareness to this. When one walks, stands, lies down, sits, sleeps or wakes up, speaks or is silent, one shines his awareness on all this.

“Monks, how does a practitioner remain established in the observation of the feelings in the feelings?

“Whenever the practitioner has a pleasant feeling, one is aware, ‘I am experiencing a pleasant feeling.’ Whenever one has a painful feeling, one is aware, ‘I am experiencing a painful feeling.’ Whenever one experiences a feeling which is neither pleasant nor painful, one is aware, ‘I am experiencing a neutral feeling.’ When one experiences a feeling based in the body, one is aware, ‘I am experiencing a feeling based in the body.’ When one experiences a feeling based in the mind, one is aware, ‘I am experiencing a feeling in the mind.’

“Monks, how does a practitioner remain established in the observation of the mind in the mind?

“When one’s mind desires something, the practitioner is aware, ‘My mind is desiring.’ When one’s mind does not desire something, one is aware, ‘My mind does not desire.’ When one’s mind hates something, one is aware, ‘My mind hates.’ When one’s mind does not hate something, one is aware, ‘My mind does not hate.’ When one’s mind is in the state of ignorance, one is aware, ‘My mind is in an ignorant state.’ When one’s mind is in an awakened state, one is aware, 'My mind is in an awakened state.' When one's mind is tense, one is aware, 'My mind is tense.' When one's mind is at ease, one is aware, 'My mind is at ease.' When one's mind is distracted, one is aware, 'My mind is distracted.' When one's mind is focused, one is aware, 'My mind is focused.' When one's mind has a wide perspective, one is aware, 'My mind has a wide perspective.' When one's mind has a narrow view, one is aware, 'My mind has a narrow view.' When one's mind is composed, one is aware, 'My mind is composed.' When one's mind is not composed, one is aware, ‘My mind is not composed.’ When one’s mind is free, one is aware, ‘My mind is free.’ When one’s mind is bound up, one is aware, ‘My mind is bound up.’

“How, monks, does the practitioner remain established in the observation of the Four Noble Truths?

“A practitioner is aware ‘This is suffering,’ as it arises. One is aware ‘This is the cause of suffering,’ as it arises. One is aware ‘This is the end of suffering,’ as it arises. One is aware ‘This is the path which leads to the end of suffering,’ as it arises.

“Monks, one who practices in the Four Establishments of Mindfulness for seven years can expect one of two fruits – the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.

“Let alone seven years, monks, whoever practices in the Four Establishments of Mindfulness for six, five, four, three, two years, one year, or one month, can also expect to attain one of two fruits – either the highest understanding in this very life or the fruit of no-return.

“Let alone a month, monks, whoever practices in the Four

Establishments of Mindfulness one week can also expect one of two fruits – either the highest understanding in this very life or the fruit of no-return.”

The monks were delighted to hear the teaching of the Buddha. They took it to heart and began to put it into practice.