The Foundations of Mindfulness: the original, side by side

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

The Buddha was staying among the Kuru people, and he said to the gathered seekers:

“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

There's a direct road — one path — that leads all the way to clarity and freedom: to getting past sorrow and grief, ending pain and distress, and reaching peace. It's the practice of keeping four things steadily in view.

What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

What four? You watch the body as just body. You watch your feelings as just feelings. You watch your mind as just mind. You watch the contents of experience as just what they are. In each case you stay alert, clear, and aware, having set aside craving and distress toward the world. (These four are called the Four Foundations of Mindfulness — Satipatthana, the title of this teaching.)

1. Observing the Body 1.1. Mindfulness of Breathing And how does a mendicant meditate observing an aspect of the body? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’

Here's where to start. Go somewhere quiet — under a tree, an empty room, wherever's still. Sit down, settle your body upright, and bring your attention to what's right in front of you: the breath. Just breathe, and know you're breathing. Breathing in a long breath, you know it's long. Breathing in a short one, you know it's short. Observe it clearly — the whole length of each in-breath and out-breath. Over time you learn to let the breath, and the body around it, grow calm and quiet. Think of someone skilled at a craft who knows exactly what their hands are doing at every moment — that's the quality of attention.

And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing , with respect to the body, the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

1.2. The Postures Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.

Wherever your body is, know it. Walking, you know you're walking. Standing, sitting, lying down — you know it. However you're holding yourself, you're aware of it.

And so they meditate observing an aspect of the body internally, externally, and both internally and externally. With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That too is how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

1.3. Situational Awareness Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

Then take this into everything you do. Going out, coming back — you do it with awareness. Looking around, reaching, bending, lifting, carrying. Eating, drinking, chewing, tasting. Using the bathroom. Falling asleep, waking up, talking, staying quiet. In all of it, you remain clearly aware.

And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

1.4. Focusing on the Repulsive Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

Now look at this body honestly, from the soles of the feet up and from the top of the head down — skin and everything packed inside it: hair, nails, teeth, skin, flesh, sinews, bones, marrow, organs, blood, and all the rest. Picture a sack with the drawstring open, full of different grains, and someone tips it out and looks: 'that's rice, that's wheat, those are beans.' Same thing — you look at the body plainly and see it for the collection of parts it actually is, nothing more.

And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

1.5. Focusing on the Elements Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.

Or look at the body in terms of what it's made of — solidity, liquid, heat, movement — the same basic stuff as everything else in the physical world. A butcher who's cut up an animal no longer sees 'a creature,' just the parts laid out. Same with the body: not a special 'me,' just material, the way everything material is.

And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

1.6. The Charnel Ground Contemplations Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

And here's the hardest one to face, but the most clarifying. Imagine coming across a dead body — a day old, then days old, then breaking down, then bones, then dust. And turn to your own body and tell the truth: this body is the same kind of thing. It's headed there too. There's no exception being made for me.

And so they meditate observing an aspect of the body internally, externally, and both internally and externally. With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That too is how a mendicant meditates by observing an aspect of the body.

So you watch the body as just body — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how things arise in it, how they pass, how they keep arising and passing. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the body as just body.

2. Observing the Feelings And how does a mendicant meditate observing an aspect of feelings? It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ When they feel a painful feeling, they know: ‘I feel a painful feeling.’ When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’ When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’ When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’ When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’ When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’ When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’

Whatever you're feeling, just know it for what it is. Feeling something pleasant, you know: this is pleasant. Feeling something painful, you know: this is painful. Feeling something neutral, you know: this is neutral. And you can notice a finer layer too — whether a feeling is tangled up with wanting, or comes free of it. You don't have to chase the good ones or shove away the bad ones. You just see each feeling clearly as it shows up and as it fades.

And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. With respect to feelings, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of feelings.

So you watch your feelings as just feelings — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how a feeling arises, how it passes, how it arises and passes. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches feelings as just feelings.

3. Observing the Mind And how does a mendicant meditate observing an aspect of the mind? It’s when a mendicant understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’

Now turn the same clear attention onto the state of your own mind. Whatever state is present, you simply recognize it — without judging it, without trying to fix it in the moment. You just see it: A mind with wanting in it — you know it. A mind free of wanting — you know that too. A mind with anger — known. A mind without anger — known. A mind that's foggy and dull — known. A clear one — known. A scattered mind — known. A gathered, settled one — known. A small, contracted mind, or a wide, open one — known. A shallow mind, or a bottomless one — known. A restless mind, or a still and steady one — known. A trapped mind, or a free one — known. You simply recognize the movements of the mind clearly, watching each state come and go.

And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. With respect to the mind, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of the mind.

So you watch the mind as just mind — sometimes from the inside, sometimes as it appears in itself, sometimes both. You watch how a state arises, how it passes, how it arises and passes. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the mind as just mind.

4. Observing Principles 4.1. The Hindrances And how does a mendicant meditate observing an aspect of principles? It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?

Finally, watch the patterns that actually shape your experience — the moving parts underneath it all.

It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

Notice what's getting in the way. When wanting is present, know it's there; when it's gone, know that — and understand how it showed up, how it's let go of, and how it can be kept from coming back. Do the same with ill will, with dullness and drowsiness, with restlessness and worry, and with nagging doubt. Five things that cloud the mind — see each one clearly, present or absent.

And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.

So you watch the contents of experience as just what they are — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how they arise, how they pass, how they arise and pass. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the contents of experience as just what they are.

4.2. The Aggregates Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? It’s when a mendicant contemplates: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

Watch the very pieces you take yourself to be — body, feeling, perception, impulse, awareness — and see each one for what it is: here's how this arises, and here's how it passes. (These are the same five from the Not-Self talk.)

And so they meditate observing an aspect of principles internally … That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.

So you watch the contents of experience as just what they are — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how they arise, how they pass, how they arise and pass. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the contents of experience as just what they are.

4.3. The Sense Fields Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. They understand the ear, sounds, and the fetter … They understand the nose, smells, and the fetter … They understand the tongue, tastes, and the fetter … They understand the body, touches, and the fetter … They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.

Notice how attachment forms. Through the eyes, ears, nose, tongue, body, and mind, you make contact with the world — and attachment can arise through contact. See that binding as it forms, see it when it lets go, and understand how to keep it from forming again.

And so they meditate observing an aspect of principles internally … That’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.

So you watch the contents of experience as just what they are — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how they arise, how they pass, how they arise and pass. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the contents of experience as just what they are.

4.4. The Awakening Factors Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development. When they have the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.

Notice the qualities that support awakening when they're present, and learn how to grow them: clear attention, genuine investigation, energy, a settled gladness, calm, a collected mind, and an even, balanced steadiness. When each is there, know it; know how it took root and how to strengthen it.

And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.

So you watch the contents of experience as just what they are — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how they arise, how they pass, how they arise and pass. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the contents of experience as just what they are.

4.5. The Truths Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

And finally, see the four truths from the very first talk directly in your own experience: this is suffering; this is where it comes from; this is its ending; this is the path. Not as ideas now — as things you watch happening in you.

And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.

So you watch the contents of experience as just what they are — sometimes from the inside, sometimes as they appear in themselves, sometimes both. You watch how they arise, how they pass, how they arise and pass. You stay aware just enough to keep knowing and seeing clearly — not leaning on anything, not grasping at anything in the world. That's how a person watches the contents of experience as just what they are.

Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for 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 … a fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

Anyone who keeps these four in view like this — steadily, honestly — can come to full freedom. Some get there quickly, some over a longer stretch, but the road is real and it runs all the way through.

‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ That’s what I said, and this is why I said it.”

This is that direct path — the one road that leads past sorrow and grief, through the end of pain and distress, all the way to peace.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

That's what the Buddha said, and the seekers were glad to hear it.