The Basics of Mindfulness

The foundations of mindfulness

(Satipatthàna Sutta)

1. Once upon a time, the Buddha stayed in the Kuru country near a town of Kurus called Kammàssadhamma. There he addressed the bhikkhus as follows: "My fellow Bhikkhus." "Venerable Lord," they replied. 
The Blessed One said this:

2. "Bhikkhus, this is the path leading exclusively to the purification of the beings, 1) to overcome grief and lamentation, the disappearance of pain and grief, to attain the true path, to the realization of Nibbàna – the four foundations of mindfulness. "

3. "What are the four? Bhikkhus, there remains a monk by the body as a body 2) considered, eager to know clearly and carefully, after he has eliminated greed and grief to the world. He considers emotions to be emotions, eager, knowledgeable, and mindful, after eliminating greed and grief against the world. He, while he regards spirit as a spirit, dwells, eagerly, consciously, and mindfully, after eliminating greed and grief against the world. He is eager, knowledgeable, and mindful, by looking at the objects of the mind as objects of the mind, after he has removed greed and grief from the world. "

I. CONSIDERATION OF THE BODY

1. Breathlessness
4. "And how, bhikkhus, does a bhikkhu linger by considering the body as a body? Thereupon a bhikkhu 3 settles down after he has gone into the forest, or at the foot of a tree, or into an empty hut; after he has crossed his legs, erected the upper body, and has anchored the mindfulness before him, he breathes perfectly, carefully, breathing out. When he breathes in for a long time, he understands: ‘I breathe in for a long time.’ or when he exhales for a long time, he understands: ‘I breathe out for a long time.’ When he briefly inhales, he understands: ‘I briefly inhale;’ or when he exhales briefly, he understands: ‘I breathe out for a moment.’ He practices this way: "I will inhale and thereby the whole body of the breath 4)experience;’ He practices himself like this: ‘I will exhale and experience the whole body of the breath.’ He trains himself as, ‘I will breathe in the design of the body 5) calm;’ He practices himself like this: ‘I will exhale and at the same time soothe the shaping of the body.’ Just as a skilful turner or his assistant understands when he makes a long spin: ‘I make a long turn;’ or as he understands, when he makes a short turn: ‘I make a short turn;’ just as a bhikkhu understands when he breathes in for a long time: ‘I breathe in for a long time.’ or when he exhales for a long time, he understands: ‘I breathe out for a long time.’ When he briefly inhales, he understands: ‘I briefly inhale;’ or when he exhales briefly, he understands: ‘I breathe out for a moment.’ He practices this way: ‘I will inhale and experience the whole body of the breath.’
He practices himself like this: ‘I will exhale and experience the whole body of the breath.’ He thus practices: "I will inhale, and at the same time soothe the shaping of the body," he thus exercises: "I will exhale and at the same time soothe the shaping of the body." "

Insight
5. "In this way he abides contemplating the body internally as a body, or he abides the body externally 6) regarded as a body, or he abides both internally and externally to the body as a body. Or he abides considers the origin factors in the body, or he abides considers the resolution factors in the body 7), or he dwells by considering the factors of origin and dissolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikku lingers by looking at the body as a body. "

2. The four bodies
6. "Again, bhikkhus, understands a bhikkhu while walking: ‘I go;’ while standing, he understands: ‘I am standing; while sitting, he understands: ‘I sit.’ when lying, he understands, ‘I am lying; or he understands the position in which his body whatsoever is 8) . "

7. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, or by dwelling upon the body both internally and externally as a body, it lingers , Or he dwells by looking at the factors of origin in the body or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

3. Clarity of Knowledge
8. "Again, bhikkhus, is a bhikkhu, one who acts knowingly when going and going back; who behaves know-how when looking and looking away; which is knowledgeable in the bending and stretching of the limbs; which is knowledge-conscious when we wear the robe, and when the robe and the shell are carried round; who is knowledgeable in eating, drinking, chewing, and 
tasting; which is knowledge-based when emptying feces and urine; the knowledge is clear when walking, standing, sitting, falling asleep, waking up during the speech and silence 9) . "

9. "In this way, by looking upon the body internally as a body, or by dwelling upon the body externally as a body, he lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or he lingers by looking at the resolving 
factors in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

4. NON-BEAUTY – THE BODIES
10. "Again, bhikkhu, systematically reflects a bhikkhu over this body, from the soles of the feet upwards and from the tip of the hair, covered with skin, of various unclean things Body there are head hairs, body hair, nails, teeth, skin, muscle flesh, tendons, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lung, large intestine, small intestine, stomach contents, feces, bile, mucus, pus, blood, sweat , fat, tears, tallow, saliva, snot, synovial fluid and urine 10) . ‘ As if there were a bag, with openings on both sides, filled with diverse grains,
such as mountain rice, red rice, beans, peas, millet and white rice, and a man with good eyes would open it and systematically reflect on it: ‘This is mountain rice, this is red rice, these are beans, these are peas, this is millet, this is white rice; a bhikkhu systematically reflects on this body as it 
is filled with various unclean things . In this body, there are head hairs, body hair, nails, teeth, skin, muscle flesh, tendons, bones, bone marrow, kidneys, heart, liver, diaphragm , Spleen, lungs, large intestine, small intestine, stomach contents, excrement, bile, mucus, pus, blood, sweat, fat, tears, sebum, saliva, snot, joint smear and urine.

11. "In this way, by looking upon the body internally as a body, or by dwelling upon the body externally as a body, he lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the 
factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at 
the body as a body. "

5. Elements
12. "Once again, bhikkhu, a bhikkhu reflects systematically over this body, in whatever place it is, as it consists of the elements:" In this body, there is the earth element Water element, the fire element and the winding element 11) . Just as a skilful butcher or his assistant, who had slaughtered a cow, cut himself at the crossroads, with the cow, divided into individual parts; a bhikkhu systematically reflects on this body, in whatever place it is, as it consists of the elements: 
‘In this body, there is the earth element, the water element, the fire element, and the wind element.’ "

13. "In this way, by looking upon the body internally as a body, or by dwelling upon the body externally as a body, he lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or he lingers by looking at the resolving 
factors in the body, or by dwelling on the origin and dissolution factors in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

6-14. The nine field of corpses considerations
14. "Again, bhikkhus, compares a monk, as if he were seeing a corpse 12) , which was thrown on a field of corpses – already one, two or three days dead, bloated, blue tarnishing, from the He compares this to his body: "This my body is of the same nature, it will be, it can not escape this fate." "

15. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, it lingers by dwelling upon the body both internally and externally as a body , Or he dwells by observing the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

16. "Again, you bhikkhus, compares a bhikkhu as if he saw a body thrown upon a body of corpses-gnawed by crows, gnawed by hawks, vultures, dogs, jackals, or various kinds of worms-he compares this to his Body with it: ‘This my body is of the same nature, so it will be, he can not escape this fate.’ "

17. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, or by dwelling upon the body both internally and externally, it lingers as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

18. "Again, you bhikkhus, compares a bhikkhu as if he saw a corpse that was thrown upon a body of corpses-a skeleton with which flesh and blood sticks, held together by tendons-so he compares this body with it, This my body is of the same nature, it will be, it can not escape this fate. ‘"

19. "In this way, by observing the body inwardly as a body, or by dwelling upon the body externally as a body, he lingers by dwelling upon the body both internally and externally as a body , Or he dwells by observing the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

"Again, bhikkhus, compares a bhikkhu as if he saw a corpse that was thrown upon a body of corpses, a fleshless skeleton, smeared with sinews by blood, so he compares this to his body:" This my body is from the same nature, he will be, he can not escape this fate. ‘"

21. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, it lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

22. "Again, you bhikkhus, compares a bhikkhu as if he saw a corpse that was thrown upon a body of corpses-a skeleton without flesh and blood, held together by sinews-so he compares this to his body:" This is my body of the same nature, so will he be, he can not escape this fate. ‘"

23. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, he lingers by dwelling upon the body both as a body and as an external one , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

24. "Again, ye bhikkhus, compares a bhikkhu as if he saw a corpse that was thrown upon a body of corpses-bones without connection, scattered in all directions, here a handbones, a foot bone, a shinbone, a thigh bone , since a hip bone, since a back vertebra, since a rib, there a breastbone, since an arm bone, there a shoulder bone, since a cervical vertebra, since a jaw, since a tooth, since a skull – so a bhikkhu compares this its body: ‘This my body is of the same nature, so it will be, he can not escape this fate.’ "

25. "In this way, by looking upon the body internally as a body, or by dwelling upon the body externally as a body, it lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

26. "Again, as if he saw a corpse that was thrown upon a body of corpses-white bleached bones, musk-colored, a bhikkhu compares this to his body:" This my body is of the same nature, so will it be, he can not escape this fate. ‘"

27. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, it lingers by dwelling upon the body both internally and externally as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

28. "Again, as if he saw a corpse that was thrown upon a body of corpses-heaped bones, more than a year old-a bhikkhu compares this to his body:" This my body is of the same nature, so it becomes he can not escape this fate. ‘"

29. "In this way, by looking at the body internally as a body, or lingering by looking at the body externally as a body, or lingering by looking at the body both internally and externally as a body, it lingers , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

30. "Again, as if he saw a corpse that was thrown upon a body of corpses-rotted bones, crumbled to dust, a bhikkhu compares this to his body:" This my body is of the same nature, so shall it be, he can not escape this fate. ‘"

31. "In this way, by observing the body internally as a body, or by dwelling upon the body externally as a body, or by dwelling upon the body both internally and externally, it lingers as a body , Or he dwells by looking at the factors of origin in the body, or by dwelling on the factors of resolution in the body, or by dwelling on the factors of origin and resolution in the body. Or the mindfulness that a body exists is simply anchored in the extent necessary for mere visualization and mindfulness. And he lingers independently, does not cling to anything in the world. Even in this way, a bhikkhu lingers by looking at the body as a body. "

II. CONSIDERATION OF FEELINGS

32. "And how, bhikkhus, stays Bhikkhu by contemplating feelings as feelings 13) ? When a bhikkhu feels a pleasant feeling, he understands: ‘I feel a pleasant feeling;’ when he feels a painful feeling, he understands: ‘I feel a painful feeling;’ when he feels a neither-painful-unpleasant feeling, he understands: ‘I feel a nostalgic-unpleasant feeling.’ When he feels a worldly, pleasant feeling, he understands: ‘I feel a worldly, pleasant feeling;’ when he feels a spiritual pleasant feeling, he understands: "I feel a spiritual pleasant feeling 14); ‘ when he feels a worldly painful feeling, he understands: "I feel a worldly painful feeling; when he feels a spiritual painful feeling, he understands: ‘I feel a spiritual painful feeling;’ when he feels a secular neither-painful-nor-pleasant feeling, he understands: ‘I feel a secular neither-painful-nor-pleasant feeling;’ when he feels a spiritual neither-painful-nor-pleasant feeling, he understands: ‘I feel a spiritual neither-painful-nor-pleasant feeling.’ "

Insight
33. "In this way he dwells by feeling feelings inwardly as emotions, or by dwelling on feelings outwardly as emotions, or by dwelling upon feelings both inwardly and outwardly as feelings. Or he lays down the factors of origin in feelings or dwells by looking at the resolving factors in feelings, or by dwelling on the factors of origin and resolution in feelings. Or the mindfulness that feelings are present is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu dwells by feeling feelings as feelings. "

III . INTENTION OF THE SPIRIT

34. "And how, bhikkhus, stays Bhikkhu by contemplating mind as mind 15)? Since a bhikkhu understands a mind that is impaired by desire as impaired by desire, and a spirit which is not impaired by desire is not impaired by desire. He understands a mind which is impaired by hate, as impaired by hatred, and a mind which is not affected by hate, as not affected by hate. He understands a mind that is impaired by blindness as impaired by blindness, and a mind which is not affected by blindness, as not impaired by blindness. He understands a contracted mind as contracted, and a distracted mind as distracted. He understands a sublime spirit as sublime, and a sublime spirit as not sublime. He understands an exquisite mind as exquisite, and an unsurpassed spirit as unsurpassed. He understands a concentrated mind as being concentrated, and an unconcentrated mind as unconcentrated. He understands a liberated spirit as liberated, and an unfree spirit as unruly. "

Insight
35. "In this way he dwells, as he contemplates spirit inwardly as spirit, or dwells by looking spirit outwardly as spirit, or dwells by looking spirit both internally and externally as spirit. Or he dwells in the mind by considering the factors of origin in mind, or by dwelling upon the factors of resolution in spirit, or by dwelling upon the factors of origin and dissolution in spirit. Or the mindfulness of the presence of mind is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu dwells, seeing spirit as spirit. "

IV. CONSIDERATION OF SPIRIT OBJECTS

1. The five obstacles
36. "And how, bhikkhus, stays Bhikkhu by mind-objects as mind-objects 16) considered? There, a bhikkhu lingers by looking at spiritual objects as objects of the spirit in connection with the five obstacles. And how does a bhikkhu stay by looking at the objects of the mind as objects of the mind in the context of the five obstacles? When there is a sense of sincerity in him, a bhikkhu understands: ‘the desire for meaning is in me; or if there is no sense of greed in him, a bhikkhu understands, ‘a desire for meaning is absent in me; and he also understands how sensual greed which has not yet arisen, and how already developed sense-greed is overcome, and how, in the future, no longer arose17) . " 
When there is an unwillingness in him, a bhikkhu understands that" evil is present in me; or if there is no evil in him, a bhikkhu understands: ‘Evil will not exist in me;’ and he also understands how the evils which have not yet arisen are overcome, and how evils which have already arisen have been overcome, and how, in the future, they are no longer to be overcome. "
When indolence and dullness are present in him, a bhikkhu understands: ‘Sloth and dullness are present in me;’ or when indolence and dullness are not present in him, a bhikkhu understands, ‘laziness and dullness are not present in me; and he also understands how not yet developed inertia and maturity arise, and how already developed inertia and dullness are overcome, and how overcome inertia and dullness will no longer arise in the future. "
When restlessness and consternation are present in him, a bhikkhu understands: "Restlessness and consternation are present in me; or when restlessness and consternation of conscience are not present in him, a bhikkhu understands: "Restlessness and consternation of conscience are not present in me; and he also understands how restlessness and consternation, which have not yet arisen, 
are overcome, and how restlessness and consternations of conscience have already been overcome, and how overcome restlessness and consternation of conscience will no longer arise in the future. "
"When there is doubt in him, a bhikkhu understands: ‘Doubt is present in me;’ or if there is no doubt in him, a bhikkhu understands: ‘Doubt is not in me; and he also understands how doubts which have not yet arisen arise, and how doubts already arising are overcome, and how, in the future, doubted doubt no longer arises. "

insight
37. "In this way he lingered by observing objects of the spirit inwardly as objects of the spirit, or he lingered by observing spiritual objects externally as objects of the spirit, or he lingered by looking at the objects of the mind both inwardly and outwardly as spiritual objects. Or he dwells by looking at the factors of origin in mental objects, or by dwelling upon the factors of the dissolution in the objects of the mind, or by dwelling on the factors of origin and resolution in the objects of the mind. Or the mindfulness of the presence of mind-objects is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu,

2. The five aggregates
38. "Again, a bhikkhu dwells there by mind-objects as mind-objects in relation to the five aggregates affected by clinging 18) is considered. And how does a bhikkhu stay by looking at spiritual objects as spiritual objects in the context of the five groups of beings to which it is attached? There is a bhikkhu: ‘This is the form, then its origin, so is its offense; so is feeling, so is its origin, so is its offense; so is perception, so is its origin, so is its offense; so are their forms, so is their origin, so is their offense; so is consciousness, so is its origin, so is its offense. ‘"

insight
39. "In this way he lingered by contemplating objects of the mind as objects of the spirit in his inner being, or by lingering on the subject of the spiritual objects, or by dwelling on objects of the mind both internally and externally as spiritual objects. Or he dwells by looking at the factors of origin in mental objects, or by dwelling upon the factors of the dissolution in the objects of the mind, or by dwelling on the factors of origin and resolution in the objects of the mind. Or the mindfulness of the presence of mind-objects is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu,

3. The Six Foundations
40. "Once again, a bhikkhu lingers by viewing spiritual objects as spiritual objects in connection with the six inner and outer foundations. And how does a bhikkhu stay by looking at spiritual objects as spiritual objects in connection with the six inner and outer foundations? Then a bhikkhu understands the eye, he understands forms, and he understands the fetters, which arise as a function of both; and he also understands how the fetters which have not yet arisen arise, and how the fetters which have already arisen are overcome, and how the conquered fetters will no longer arise in the future. "
"He understands the ear, he understands sounds, and he understands the fetters, which arise as a function of both; and he also understands how the fetters which have not yet arisen are overcome, and how the already existing fetters are overcome, and how the conquered fetters will no longer arise. "" He understands the nose, he understands odors, and he understands the fetters as a function of both; and he also understands how the fetters which have not yet arisen arise, and how the fetters which have already arisen are overcome, and how the conquered fetters will no longer arise in the future. "
"He understands the tongue, he understands tastes, and he understands the fetters, which arise as a function of both; and he also understands how the fetters that have not yet arisen are overcome and how the already existing fetters are overcome, and how the conquered fetters will no longer arise. " 
" He understands the body, he understands objects of touch, and he understands the fetters as a function of both; and he also understands how the fetters which have not yet arisen arise, and how the fetters which have already arisen are overcome, and how the conquered fetters will no longer arise in the future. "
"He understands the mind, he understands the objects of the mind, and he understands the fetters, which arise as a function of both; and he also understands how the fetish which has not yet been produced arises, and how the fetters which have already arisen are overcome, and how the conquered fetters will no longer arise in the future . "

insight
41. "In this way he lingered by observing objects of the spiritual inwardly as objects of the spirit, or by dwelling on objects of the external outward as objects of the mind, or by dwelling on objects of the mind, both inwardly and outwardly as objects of the mind. Or he dwells by looking at the factors of origin in mental objects, or by dwelling on the factors of the dissolution in the objects of the mind, or by dwelling on the factors of origin and dissolution in mental objects. Or the mindfulness of the presence of mind-objects is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu,

4. The Seven Enlightenment
Members 42. "Once again, a bhikkhu lingers by looking at spiritual objects as spiritual objects in connection with the seven enlightening members. And how does a bhikkhu stay by looking at spiritual objects as spiritual objects in connection with the seven illuminating elements? 
When the enlightened member of mindfulness is present in him, a bhikkhu understands: ‘The enlightenment of mindfulness is in me; or if the enlightening member of mindfulness is not present in him, a bhikkhu understands: ‘The enlightenment member of mindfulness is not present in me; and he also understands how the not yet formed enlightenment element of mindfulness arises, and how the already developing enlightenment of mindfulness unfolds completely. "
"When the enlightening member of the Reason of Reality 20 is present in him, a bhikkhu understands: ‘The enlightening member of the Reason of Reality is present in me; or if the enlightening member of the founding of reality is not present in him, a bhikkhu understands: ‘The enlightening member of the foundation of reality is not present in me; and he also understands how the not yet formed enlightenment member of the Reformation of Reality emerges, and how the already-formed enlightenment member of the Reality of Reality unfolds completely. "
"When the enlightening member of the energy is present in him, a bhikkhu understands: ‘The enlightening member of the energy is in me;’ or if the enlightening member of the energy is not present in him, a bhikkhu understands: ‘The enlightening member of the energy is not in me; and he also understands how the not yet formed enlightenment member of the energy arises, and how the already-formed enlightenment member of the energy unfolds completely. "
"When the enlightening member of the ecstasy is present in him, a bhikkhu understands: ‘The enlightenment of ecstasy is in me; or if the enlightening member of the ecstasy is not present in him, a bhikkhu understands: ‘The enlightenment member of ecstasy is absent in me; and he also understands how the not yet formed enlightenment element of rapture arises, and how the already-formed enlightenment member of the ecstasy unfolds completely. "
"When the enlightening member of the silence is present in him, a bhikkhu understands: ‘The enlightening member of the silence is in me; or if the enlightening member of the silence is not present in him, a bhikkhu understands: ‘The enlightenment of silence is not in me; and he also understands how the not yet formed enlightenment member of silence emerges, and how the already-formed enlightenment member of the silence unfolds completely. "
"When the enlightening member of the concentration is present in him, a bhikkhu understands: ‘The enlightenment member of concentration is present in me;’ or if the enlightening member of the concentration is not present in him, a bhikkhu understands: ‘the enlightening member of concentration is not present in me; and he also understands how the not yet formed enlightenment member of the concentration arises, and how the already developing enlightenment member of the concentration unfolds completely. "
"When the enlightened member of the equanimity is present in him, a bhikkhu understands: ‘The enlightenment of equanimity is in me; or if the enlightenment member of the equanimity is not present in him, a bhikkhu understands: ‘The enlightenment of equanimity is not in me; and he also understands how the uneducated enlightenment of equanimity has arisen, and how the already-formed enlightenment of equanimity unfolds completely. "

Insight
43. "In this way he lingered by contemplating objects of the spiritual inwardly as objects of the spirit, or he lingered by looking at objects of the external outwardly as objects of the spirit, or he lingered by looking at objects of the mind both as internal and external as objects of the mind. Or he dwells by looking at the factors of origin in mental objects, or by dwelling on the factors of the dissolution in the objects of the mind, or by dwelling on the factors of origin and dissolution in mental objects. Or the mindfulness that there are spiritual objects is simply to the extent in which
which is necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. That is how a bhikkhu abides by mind-objects as mind-objects in connection with the seven enlightenment factors 21) considered. "

5. The Four Noble Truths
44. "Once again, a bhikkhu lingers by viewing spiritual objects as spiritual objects in the context of the Four Noble Truths. And how does a bhikkhu stay by looking at spiritual objects as spiritual objects in connection with the four noble truths? Since a bhikkhu understands according to reality: ‘This is Dukkha;’ he understands according to reality: ‘This is the origin of Dukkha;’ he understands according to reality: ‘This is the quitting of Dukkha;’ he understands according to reality: ‘This is the way that leads to the quitting of Dukkha.’ "

insight
45. "In this way he lingered by observing objects of the spiritual inwardly as objects of the spirit, or he lingered by looking externally as objects of the spiritual object, or lingering by viewing the objects of the mind, both internally and externally, as spiritual objects. Or he dwells by looking at the factors of origin in mental objects, or by dwelling on the factors of the dissolution in the objects of the mind, or by dwelling on the factors of origin and dissolution in mental objects. Or the mindfulness of the presence of mind-objects is simply anchored in the extent necessary for mere recollection and mindfulness. And he lingers independently, does not cling to anything in the world. In this way, a bhikkhu,

Conclusion
46. ​​"Your bhikkhus, if anyone should unfold these four foundations of mindfulness for seven years in this way, one of two fruits can be expected for him: either ultimate knowledge 22) here or now, or if there is still a trace of clinging is not to return. " 
" But not to mention seven years, Bhikkhus. If anyone develops these four foundations of mindfulness in this way for six years, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of attachments, no return. "
"But not to mention six years, Bhikkhus. Should anyone these four foundations of mindfulness in such a way unfold five years, an expected one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But five Years not to mention bhikkhus. If anyone develops these four foundations of mindfulness for four years in such a way, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of clutches, non-recurrence. "
"But not to mention four years, Bhikkhus. Should anyone these four foundations of mindfulness in such a way unfold for three years, an expected one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But three Years not to mention bhikkhus. If any of these four foundations of mindfulness unfold in this way for two years, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of attachments, no return. "
"But not to mention two years, Bhikkhus. Should anyone these four foundations of mindfulness in such a way to develop a year, an expected one of two fruits for him. Either final knowledge here and now, or if a trace of attachment is left, no return " 
" But from a Year not to mention, Bhikkhus. If any of these four foundations of mindfulness unfold in this way for seven months, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of clutches, non-return. "
"But not to mention seven months, Bhikkhus. Should anyone these four foundations of mindfulness in such a way unfold six months, an expected one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But six Months not to mention bhikkhus. If anyone develops these four foundations of mindfulness in such a way for five months, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of attachments, non-return. "
"But not to mention five months, Bhikkhus. Should anyone these four foundations of mindfulness in such a way unfold four months, an expected one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But four Months not to mention bhikkhus. If anyone develops these four foundations of mindfulness in such a way for three months, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of attachments, non-return. "
"But not to mention three months, Bhikkhus. Should anyone these four foundations of mindfulness in such a way unfold for two months, an expected one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But two Months not to mention bhikkhus. If one of these four foundations of mindfulness unfold in this way for a month, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of attachments, no return. "
"But not to mention one month, Bhikkhus. Would anyone develop for half a month, these four foundations of mindfulness in such a way can one expect one of two fruits for him: either final knowledge here and now, or if a trace of attachment is left, no return. " 
" But of a half month not to mention bhikkhus. If any of these four foundations of mindfulness unfold in this way for seven days, one of two fruits can be expected for him: either ultimate knowledge here or now, or, if there is still a trace of clutches, no return. "
47. Thus it came about through this that it was said, ‘Your bhikkhus, this is the path which leads exclusively to the purification of the beings, to the overcoming of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true path , to the realization of Nibbàna – the four foundations of mindfulness. "" 
That is what the Blessed One said. The bhikkhus were content and delighted at the words of the Exalted One.

Notes:
1) This lecture is the standard work for the Vipassanameditation. Many translators have here "mindfulness is the only way that leads to … Nibbàna". Bhikkhu Bodhi points out that it is right to say that "mindfulness is the path that leads to … Nibbàna". A path that can not get into a dead end or which can strive for secondary goals, such as the practice of divine dwellings or depressions. 
2) That is, one considers the body as what it is, without identifying it with "I". So, "There is (a) body" and not "I am." The same is true with the other three basic principles. 
3) This does not only apply to monks, but applies to all meditators.
(4) Here the scholars argue whether the word kàya (body) refers to the breath or to the body (cf M118). 
5) From the word kàyasaòkhàra on its own is not clear whether design is meant by the body or design of the body. In M62 and M118, the same word is associated with cittasaòkhàra (design of mind). Probably, therefore, the resting of the breath (according to M44, which is the body) is meant with increasing concentration. 
6) "Inner" refers to the immediate subjective experience, "externally" to the reclosure in the reflection or a "return", in which one is viewed "from the outside". 
7) Not only the perception of transience, but also the conditions that lead to the emergence and the passing away.
8) An exercise that can be carried out as a formal meditation, but also as a practice of mindfulness in everyday life. 
9) Knowledge is more than pure mindfulness. Mindfulness is the mere visualization. Knowledge is already the application of wisdom, a recognition of what the object of the present is, especially with regard to salvation and disaster. 
10) The purpose of this exercise is not to replace desire and attachment to the body by disgust. It is a matter of a sober understanding of reality: there is nothing that one could take possession of. It is interesting here that the exercise of mindfulness obviously involves reflective consideration – in contrast to the widespread opinion that thinking can not be meditation.
11) This exercise can be performed in two ways: as an exercise of reflection or as a view of the manifestation of the elements in the physical sensations. 
12) Another example which shows that mindfulness encompasses more than mere observation. The fact that the Buddha has taught death in nine variants points to the importance of this form of reflection.
13) The exercises of the body examination are basic exercises, which promote the mindfulness and wisdom in action. The exercise of feeling is already more subtle; it can help to avoid a lot of unhealthy reactions to our experiences. It is important to understand clearly what is meant by feeling (vedanà): a direct feeling of any experience as pleasant, unpleasant or neutral. In German, feeling also means touch and emotion. These are not meant here and have other names in Pàli.
14) Spiritual feelings are here for feelings that are set in the course of practice. For example, the feelings in the practice of the first three indentations or of the divine indulgences are pleasant, unpleasant are shame and remorse, the feelings are neutral in the fourth indentation. 
15). This exercise requires a certain degree of fluency to enable contemplation of the mind, without being entangled in its workings. 
16) The most difficult exercise culminating in the consideration of the Four Noble Truths. However, the study of the mental object is also accessible to meditation beginners by looking at the obstacles.
17) A remarkable change in the refrain. It is not only about passive observation, but also about the promotion of healing states and weaknesses of unhealthy states – contrary to widespread opinion that Vipassanameditation "just look". 
18) The five groups of being affiliated are five groups of factors that make up the individual personality. Form is also to be understood externally (not only its own body), since it constitutes the world of experience to which the ego-illusion likewise supports itself – "this is mine, belongs to me".
19) With increased awareness and concentration under retreat conditions, it is often possible to trace emerging obstacles to their cause – a sound, a smell, a thought. This insight into cause and effect makes it easier to let go. 
20) The investigating, investigative but not condemning quality of mind. 
21) More about the development of the enlightenment factors in M118. 
22) Ultimate knowledge (aññà) is the certainty of the Arahant regarding its final liberation.