​Chapter 3 Satipatthana Samyutta (Establishments of Mindfulness)

SN 47.1 Ambapāli Sutta: Ambapali

Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in Ambapali's Grove. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!"
"Venerable sir!" the bhikkhus replied.
The Blessed One said this: "Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of mindfulness. What four? "

"Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, dearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"This, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of mindfulness."

This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.

(At Ambapālī’s mango grove, the Buddha teaches the monks about the “way to convergence”, the four kinds of mindfulness meditation.)

SN 47.2 Sati Sutta: Mindful

On one occasion the Blessed One was dwelling at Vesali in Ambapali's Grove. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!"
"Venerable sir!" the bhikkhus replied.
The Blessed One said this: "Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending: this is our instruction to you."

"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is mindful. "

"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension. "

"Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you."

(At Ambapālī’s mango grove, the Buddha teaches the monks about the four kinds of mindfulness meditation and the practice of situational awareness.)

SN 47.3 Bhikkhu Sutta: A Bhikkhu

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: ​"Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed one, I might dwell alone, withdrawn, diligent, ardent, and resolute."

"It is in just such a way that some foolish persons here make requests of me, but when the Dhamma has been spoken to them, they think only of following me around. "

​"Let the Blessed One teach me the Dhamma in brief! Let the Fortunate One teach me the Dhamma in brief! Perhaps I may understand the meaning of the Blessed One's statement; perhaps I may become an heir of the Blessed One's statement."

"Well then, bhikkhu, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, bhikkhu, when your virtue is well purified and your view straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness in a threefold way. "

"What four? Here, bhikkhu, dwell contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating the body in the body externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating the body in the body internally and externally, ardent, dearly comprehending, mindful, having removed covetousness and displeasure in regard to the world."

"Dwell contemplating feelings in feelings internally ... externally ... internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating mind in mind internally ... externally ... internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating phenomena in phenomena, internally ... externally ... internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world."

"When, bhikkhu, based upon virtue, established upon virtue, You develop these four establishments of mindfulness thus in a threefold way, then, whether night or day comes, you may expect only growth in wholesome states, not decline." 

​Then that bhikkhu, having delighted and rejoiced in the Blessed One's statement, rose from his seat and, after paying homage to the Blessed One, he departed keeping him on his right. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: "Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being." And that bhikkhu became one of the arahants.

(When a monk asks for a teaching to take on retreat, the Buddha issues an unexpected rebuke. Evidently the monk had been badly behaved; but now, he insists, he is sincere. The Buddha relents, and teaches the four kinds of mindfulness meditation, well grounded on ethics.)

SN 47.4 Sāla Sutta: At Sala

On one occasion the Blessed One was dwelling among the Kosalans at the brahmin village of Sala. There the Blessed One addressed the bhikkhus thus: "Bhikkhus, those bhikkhus who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline, should be exhorted, settled, and established by you in the development of the four establishments of mindfulness. What four? ''

"Come, friends, dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, in order to know the body as it really is. Dwell contemplating feelings in feelings ... in order to know feelings as they really are. Dwell contemplating mind in mind ... in order to know mind as it really is. Dwell contemplating phenomena in phenomena ... in order to know phenomena as they really are."

"Bhikkhus, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: they too dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, in order to fully understand the body as it really is. They too dwell contemplating feelings in feelings ... in order to fully understand feelings as they really are. They too dwell contemplating mind in mind ... in order to fully understand mind as it really is. They too dwell contemplating phenomena in phenomena ... in order to fully understand phenomena as they really are. "

"Bhikkhus, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge: they too dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, detached from the body. They too dwell contemplating feelings in feelings ... detached from feelings. They too dwell contemplating mind in mind ... detached from mind. They too dwell contemplating phenomena in phenomena ... detached from phenomena."

"Bhikkhus, those bhikkhus who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline, should be exhorted, settled, and established by you in the development of these four establishments of mindfulness."

(Newly ordained monks should practice the four kinds of mindfulness meditation; trainees are practicing them, and perfected ones have perfected the practice.)

SN 46.5 Akusalarāsi Sutta: A Heap of the Wholesome

At Savatthi. There the Blessed One said this: "Bhikkhus, if one were to say of anything 'a heap of the unwholesome,' it is about the five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. If one were to say of anything 'a heap of the unwholesome,' it is about these five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances. "

"If, bhikkhus, one were to say of anything 'a heap of the wholesome,' it is about the four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. If one were to say of anything 'a heap of the wholesome,' it is about these four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness."

(The four kinds of mindfulness meditation are a complete heap of what is skillful.)

SN 47.6 Sakuṇagghi Sutta: The Hawk

"Bhikkhus, once in the past a hawk suddenly swooped down and seized a quail. Then, while the quail was being carried off by the hawk, he lamented: 'We were so unlucky, of so little merit! We strayed out of our own resort into the domain of others. If we had stayed in our own resort today, in our own ancestral domain, this hawk wouldn't have stood a chance against me in a fight.' - 'But what is your own resort, quail, what is your own ancestral domain?' - 'The freshly ploughed field covered with clods of soil.' "

"Then the hawk, confident of her own strength, not boasting of her own strength, released the quail, saying: 'Go now, quail, but even there you won't escape me.' "Then, bhikkhus, the quail went to a freshly ploughed field covered with clods of soil. Having climbed up on a large clod, he stood there and addressed the hawk: 'Come get me now, hawk! Come get me now, hawk!' "Then the hawk, confident of her own strength, not boasting of her own strength, folded up both her wings and suddenly swooped down on the quail. But when the quail knew, 'That hawk has come close,' he slipped inside that clod, and the hawk shattered her breast right on the spot. So it is, bhikkhus, when one strays outside one's own resort into the domain of others. "

"Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Mara will gain access to those who stray outside their own resort into the domain of others; Mara will get a hold on them."

"And what is not a bhikkhu's own resort but the domain of others? It is the five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odors cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This is what is not a bhikkhu's own resort but the domain of others. "

"Move in your own resort, bhikkhus, in your own ancestral domain. Mara will not gain access to those who move in their own resort, in their own ancestral domain; Mara will not get a hold on them. "

"And what is a bhikkhu's resort, his own ancestral domain? It is the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is a bhikkhu's resort, his own ancestral domain."

(The parable of the quail and the hawk. When the quail ventured outside her ancestral territory, she became vulnerable. And what is a monk’s ancestral territory? The four kinds of mindfulness meditation.)

SN 47.7 Makkaṭa Sutta: The Monkey

"Bhikkhus, in the Himalayas, the king of mountains, there are rugged and uneven zones where neither monkeys nor human beings car .. go; there are rugged and uneven zones where monkeys can go but not human beings; there are even and delightful regions where both monkeys and human beings can go. There, along the monkey trails, hunters set out traps of pitch for catching monkeys. "

"Those monkeys who are not foolish and frivolous, when they see the pitch, avoid it from afar. But a monkey who is foolish and frivolous approaches the pitch and seizes it with his hand; he gets caught there. Thinking, 'I will free my hand,' he seizes it with his other hand; he gets caught there. Thinking, 'I will free both hands,' he seizes it with his foot; he gets caught there. Thinking, 'I will free both hands and my foot,' he seizes it with his other foot; he gets caught there.' Thinking, 'I will free both hands and feet,' he applies his muzzle to it; he gets caught there."

"Thus, bhikkhus, that monkey, trapped at five points, lies there screeching. He has met with calamity and disaster and the hunter can do with him as he wishes. The hunter spears him, fastens him to that same block of wood, and goes off where he wants. So it is, bhikkhus, when one strays outside one's own resort into the domain of others."

"Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Mara will gain access to those who​ stray outside their own resort into the domain of others; Mara will get a hold on them. "

"And what is not a bhikkhu's own resort but the domain of others? It is the five cords of sensual pleasure ... . (as above) ... This is what is not a bhikkhu's own resort but the domain of others. Move in your own resort, bhikkhus, in your own ancestral domain. Mara will not gain access to those who move in their own resort, in their own ancestral domain; Mara will not get a hold on them. "

"And what is a bhikkhu's resort, his own ancestral domain? It is the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is a bhikkhu's resort, his own ancestral domain."

(The parable of the foolish monkey who gets trapped in tar when it ventures outside its ancestral territory. And what is a monk's ancestral territory? The four kinds of mindfulness meditation.)

SN 47.8  Sūda Sutta: The Cook (i. The incompetent cook)

"Bhikkhus, suppose a foolish, incompetent, unskillful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland."

​"That foolish, incompetent, unskillful cook does not pick up the sign of his own master's preference 'Today this curry pleased my master, or he reached for this one, or he took a lot of this one, or he spoke in praise of this one; or the sour curry pleased my master today, or he reached for the sour one, or he took a lot of the sour one, or he spoke in praise of the sour one; or the bitter curry ... or the pungent curry ... or the sweet curry ... or the sharp curry ... or the mild curry ... or the salty curry ... or the bland curry pleased my master ... or he spoke in praise of the bland one.'"

"That foolish, incompetent, unskillful cook does not gain [gifts of] clothing, wages, and bonuses. For what reason? Because that foolish, incompetent, unskillful cook does not pick up the sign of his own master's preference. "

"So too, bhikkhus, here some foolish, incompetent, unskillful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign. "

"That foolish, incompetent, unskillful bhikkhu does not gain pleasant dwellings in this very life, nor does he gain mindfulness and clear comprehension. For what reason? Because, bhikkhus, that foolish, incompetent, unskillful bhikkhu does not pick up the sign of his own mind. "

(ii. The competent cook)

"Suppose, bhikkhus, a wise, competent, skillful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland). That wise, competent, skillful cook picks up the sign of his own master's preference: 'Today this curry pleased my master ... or he spoke in praise of the bland one.' "

"That wise, competent, skillful cook gains [gifts of] clothing, wages, and bonuses. For what reason? Because that wise, competent, skillful cook picks up the sign of his own master's preference. "

"So too, bhikkhus, here some wise, competent, skillful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. ​"

​"That wise, competent, skillful bhikkhu gains pleas dwellings in this very life, and he gains mindfulness and clear comprehension. For what reason? Because, bhikkhus, that wise competent, skillful bhikkhu picks up the sign of his own mind."

(The parable of the cook. They present different kinds of dishes to the king, and observe which the king likes. In the same way, a monk observes why their meditation succeeds or fails. When the four kinds of mindfulness meditation succeeds it leads to giving up hindrances and entering immersion.)

SN 47.9 Gilāna Sutta: Ill 

Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in Beluvagamaka. There the Blessed One addressed the bhikkhus thus: "Come, bhikkhus, enter upon the rains wherever you have friends, acquaintances, and intimates in the vicinity of Vesali. I myself will enter upon the rains right here in Beluvagamaka."

"Yes, venerable sir," those bhikkhus replied, and they entered upon the rains wherever they had friends, acquaintances, and intimates in the vicinity of Vesali, while the Blessed One entered upon the rains right there in Beluvagamaka. Then, when the Blessed One had entered upon the rains, a severe illness arose in him and terrible pains bordering on death assailed him. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the thought occurred to the Blessed One: "It is not proper for me to attain final Nibbana without having addressed my attendants and taken leave of the Bhikkhu Sangha. Let me then suppress this illness by means of energy and live on, having resolved upon the life formation."

​Then the Blessed One suppressed that illness by means of energy and lived on, having resolved upon the life formation. The Blessed One then recovered from that illness. Soon after he had recovered, he came out from his dwelling and sat down in the seat that had been prepared in the shade behind the dwelling. The Venerable Ananda then approached the Blessed One, paid homage to him, sat down to one side, and said to him: "It's splendid, venerable sir, that the Blessed One is bearing up, splendid that he has recovered! But, venerable sir, when the Blessed One was ill my body seemed as if it were drugged, I had become disoriented, the teachings were not clear to me. Nevertheless, I had this much consolation: that the Blessed One would not attain final Nibbana without having made some pronouncement concerning the Bhikkhu Sangha." 

​"What does the Bhikkhu Sangha now expect from me, Ananda? I have taught the Dhamma, Ananda, without making a distinction between inside and outside. The Tathagata has no closed fist of a teacher in regard to the teachings. If, Ananda, anyone thinks, 'I will take charge of the Bhikkhu Sangha,' or 'The Bhikkhu Sangha is under my direction,' it is he who should make some pronouncement concerning the Bhikkhu Sangha. But, Ananda, it does not occur to the Tathagata, 'I will take charge of the Bhikkhu Sangha,' or 'The Bhikkhu Sangha is under my direction,' so why should the Tathagata make some pronouncement concerning the Bhikkhu Sangha? Now I am old, Ananda, aged, burdened with years, advanced in life, come to the last stage. My age is now turning eighty. Just as an old cart keeps going by a combination of straps, so it seems the body of the Tathagata keeps going by a combination of straps. "

"Whenever, Ananda, by non-attention to all signs and by the cessation of certain feelings, the Tathagata enters and dwells in the signless concentration of mind, on that occasion, Ananda, the body of the Tathagata is more comfortable. Therefore, Ananda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. And how, Ananda, does a bhikkhu dwell with himself as his own island, with himself as his own refuge, with no other refuge; with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, Ananda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"Those bhikkhus, Ananda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge it is these bhikkhus, Ananda, who will be for me topmost of those keen on the training."

(The Buddha decides to spend his final rains retreat at Vesālī in Beluvagāmaka. During the retreat he becomes very ill, but later recovers. Ānanda wonders who will guide the Saṅgha when the Buddha dies, but the Buddha says they should be their own refuge, grounded on the four kinds of mindfulness meditation.)

SN 47.10 Bhikkhunupassaya Sutta: The Bhikkhunis' Quarter

Then in the morning the Venerable Ananda dressed and, taking bowl and robe, he approached the bhikkhunis' quarters and sat down in the appointed seat. Then a number of bhikkhunis approached the Venerable Ananda, paid homage to him, sat down to one side, and said to him: "Here, Venerable Ananda, a number of bhikkhunis, dwelling with their minds well established in the four establishments of mindfulness, perceive successively loftier stages of distinction."

"So it is, sisters, so it is! It may be expected of anyone, sisters whether bhikkhu or bhikkhuni-who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction."

Then the Venerable Ananda instructed, exhorted, inspired, and gladdened those bhikkhunis with a Dhamma talk, after which he rose from his seat and left. Then the Venerable Ananda walked for alms in Savatthi. When he had returned from the alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and reported all that had happened.

The Blessed One said: "So it is, Ananda, so it is! It may be expected of anyone, Ananda-whether bhikkhu or bhikkhuni-who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction. "

"What four? Here, Ananda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.  While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: 'The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.'"

"So he withdraws the mind and does not think or examine. He understands: 'Without thought and examination, internally mindful, I am happy.' Again, a bhikkhu dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign ... He understands: 'Without thought and examination, internally mindful, I am happy.' "

"It is in such a way, Ananda, that there is development by direction. And how, Ananda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: 'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy.' "Not directing his mind outwardly, a bhikkhu understands: 'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' "

"Then he further understands: 'I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy.' "Not directing his mind outwardly, a bhikkhu understands: 'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy.' "Not directing his mind outwardly, a bhikkhu understands: 'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.' "

"It is in this way, Ananda, that there is development without direction. Thus, Ananda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ananda, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, Ananda, these are empty huts. Meditate, Ananda, do not be negligent, lest you regret it later. This is our instruction to you."

This is what the Blessed One said. Elated, the Venerable Ananda delighted in the Blessed One's statement. ​

(When Ānanda visits the nuns’s quarters they tell him that their meditation is prospering to higher and higher levels. Ānanda reporrts the good news to the Buddha, who speaks of two ways of developing the four kinds of mindfulness meditation: directed and undirected.)

SN 47.​11 Mahāpurisa Sutta: A Great Man

At Savatthi. Then the Venerable Sariputta approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, it is said, 'a great man, a great man.' In what way, venerable sir, is one a great man?"

"With a liberated mind, I say, Sariputta, one is a great man. Without a liberated mind, I say, one is not a great man."

"And how, Sariputta, does one have a liberated mind? Here, Sariputta, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. As he dwells contemplating the body in the body, the mind becomes dispassionate, and by non-clinging it is liberated from the taints. "

"He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. As he dwells contemplating phenomena in phenomena, the mind becomes dispassionate, and by non-clinging it is liberated from the taints. "

"It is in such a way, Sariputta, that one has a liberated mind. With a liberated mind, I say, Sariputta, one is a great man. Without a liberated mind, I say, one is not a great man."

(Sāriputta asks the Buddha what is a great man, and the Buddha says it is someone whose mind has been freed by developing the four kinds of mindfulness meditation.)
​
SN 47.12 Nālanda Sutta: Nalanda

On one occasion the Blessed One was dwelling at Nalanda in Pavarika's Mango Grove. Then the Venerable Sariputta approached the Blessed, One, paid homage to him, sat down to one side, and said to him: "Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment."

"Lofty indeed is this bellowing utterance of yours, Sariputta, you have roared a definitive, categorical lion's roar:2 'Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment.' Have you now, Sariputta, encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, arisen in the past and known thus: 'Those Blessed Ones were of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation'?"

"No, venerable sir."
"Then, Sariputta, have you encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, who will arise in the future and known thus: 'Those Blessed Ones will be of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation'?"

"No, venerable sir."
"Then, Sariputta, have you encompassed with your mind my own mind-I being at present the Arahant, the Perfectly Enlightened One-and known thus: 'The Blessed One is of such virtue, or of such qualities, or of such wisdom, or of such dwellings, or of such liberation'?"

"No, venerable sir."
"Sariputta, when you do not have any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, why do you utter this lofty, bellowing utterance and roar this definitive, categorical lion's roar: 'Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment'?"

"I do not have, venerable sir, any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, but still I have understood this by inference from the Dhamma.  Suppose, venerable sir, a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise competent, and intelligent; one who keeps out strangers and admits acquaintances. While he is walking along the path that encircles the city he would not see a cleft or an opening in the walls even big enough for a cat to slip through. He might think: 'Whatever large creatures enter or leave this city, all enter and leave through this one gate.' "

"So too, venerable sir, I have understood this by inference from the Dhamma: Whatever Arahants, Perfectly Enlightened Ones arose in the past, all those Blessed Ones had first abandoned the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with their minds well established in the four establishments of mindfulness, they had developed correctly the seven factors of enlightenment; and thereby they had awakened to the unsurpassed perfect enlightenment. And, venerable sir, whatever Arahants, Perfectly Enlightened Ones will arise in the future, all those Blessed Ones will first abandon the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with their minds well established in the four establishments of mindfulness, they will develop correctly the seven factors of enlightenment; and thereby they will awaken to the unsurpassed perfect enlightenment. And, venerable sir, the Blessed One, who is at present the Arahant, the Perfectly Enlightened One, first abandoned the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with his mind well established in the four establishments of mindfulness, he developed correctly the seven factors of enlightenment; and thereby he has awakened to the unsurpassed perfect enlightenment."

"Good, good, Sariputta! Therefore, Sariputta, you should repeat this Dhamma exposition frequently to the bhikkhus and the bhikkhunis, to the male lay followers and the female lay followers. Even though some foolish people may have perplexity or uncertainty regarding the Tathagata, when they hear this Dhamma exposition their perplexity or uncertainty regarding the Tathagata will be abandoned."

(Venerable Sāriputta boldly claims that no-one has ever, or will ever, be more enlightened than the Buddha. He admits that he can read the minds of all the Buddhas, but he understands a principle of the Dhamma: all those who become awakened do so by giving up the five hindrances, practicing the four kinds of mindfulness meditation, and developing the seven awakening factors.)

SN 47.13 Cunda Sutta: Cunda

On one occasion the Blessed One was dwelling at Savatthi in ​Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Sariputta was dwelling among the Magadhans at Nalakagama-sick, afflicted, gravely ill-and the novice Cunda was his attendant. Then, because of that illness, the Venerable Sariputta attained final Nibbana.

The novice Cunda, taking the Venerable Sariputta's bowl and robe, went to Savatthi, to Jeta's Grove, Anathapindika's Park. There he approached the Venerable Ananda, paid homage to him, sat down to one side, and said to him: "Venerable sir, the Venerable Sariputta has attained final Nibbana. This is his bowl and robe."

"Friend Cunda, we should see the Blessed One about this piece of news. Come, friend Cunda, let us go to the Blessed One and report this matter to him."
"Yes, venerable sir," the novice Cunda replied.

Then the Venerable Ananda and the novice Cunda approached the Blessed One, paid homage to him, and sat down to one side. The Venerable Ananda then said to the Blessed One: "This novice Cunda, venerable sir, says that the Venerable Sariputta has attained final Nibbana, and this is his bowl and robe. Venerable sir, since I heard that the Venerable Sariputta has attained final Nibbana, my body seems as if it has been drugged, I have become disoriented, the teachings are no longer clear to me."

"Why, Ananda, when Sariputta attained final Nibbana, did he take away your aggregate of virtue, or your aggregate of concentration, or your aggregate of wisdom, or your aggregate of liberation, or your aggregate of the knowledge and vision of liberation?"
"No, he did not, venerable sir. But for me the Venerable Sariputta was an advisor and counselor, one who instructed, exhorted, inspired, and gladdened me. He was unwearying in teaching the Dhamma; he was helpful to his brothers in the holy life. We recollect the nourishment of Dhamma, the wealth of Dhamma, the help of Dhamma given by the Venerable Sariputta."

"But have I not already declared, Ananda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ananda, is it to be obtained here: 'May What is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. It is just as if the largest branch would break off a great tree standing possessed of ​heartwood: so too, Ananda, in the great Bhikkhu Sangha standing possessed of heartwood, Sariputta has attained final Nibbana. How, Ananda, is it to be obtained here: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. "

"Therefore, Ananda, dwell with yourselves as your Own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge . .. (as in §9) . .. Those bhikkhus Ananda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; who dwell with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge it is these bhikkhus, Ananda, who will be for me topmost of those keen on the training."

(Venerable Sāriputta dies of illness, and the novice Cunda together with Ānanda take his bowl and robes and report the sad news to the Buddha. The Buddha dispels Ānanda’s sadness by speaking of the four kinds of mindfulness meditation.)

SN 47.14 Ukkacela Sutta: Ukkacela

On one occasion the Blessed One was dwelling among the Vajjians at Ukkacela on the bank of the river Ganges, together with a great Bhikkhu Sangha, not long after Sariputta and Moggallana had attained final Nibbana. Now on that occasion the Blessed One was sitting in the open air in the midst of the Bhikkhu Sangha. Then the Blessed One, having surveyed the silent Bhikkhu Sangha, addressed the bhikkhus thus: "Bhikkhus, this assembly appears to me empty now that Sariputta and Moggallana have attained final Nibbana. This assembly was not empty for me [earlier],and I had no concern for whatever quarter Sariputta and Moggallana were dwelling in. "

"The Arahants, the Perfectly Enlightened Ones, who arose in the past also had just such a supreme pair of disciples as I had in Sariputta and Moggallana. The Arahants, the Perfectly Enlightened Ones, who will arise in the future will also have just such a supreme pair of disciples as I had in Sariputta and Moggallana. "

"It is wonderful, bhikkhus, on the part of the disciples, it is amazing on the part of the disciples, that they will act in accordance with the Teacher's instructions and comply with his admonitions, that they will be dear and agreeable to the four assemblies, that they will be revered and esteemed by them. It is wonderful, bhikkhus, on the part of the Tathagata, it is amazing on the part of the Tathagata, that when such a pair of disciples has attained final Nibbana, there is no sorrow or lamentation in the Tathagata. "

"How, bhikkhus, is it to be obtained here: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. It is just as if the largest branches would break off a great tree standing possessed of heartwood: so too, bhikkhus, in the great Bhikkhu Sangha standing possessed of heartwood, Sariputta and Moggallana have attained final Nibbana. How, bhikkhus, is it to be obtained here: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. ."

​"Therefore, bhikkhus, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge . . . (as in §9) . .Those bhikkhus, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge-it is these bhikkhus who will be for me topmost of those keen on the training."

(After the passing of Sāriputta and Moggallāna (whose actual death is unrecorded in the canon), the Buddha says the Saṅgha looks empty; yet he is not sad.)

SN 47.15 Bāhiya Sutta: Bahiya

At Savatthi. Then the Venerable Bahiya approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

​"Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness. "

"What four? Here, Bahiya, dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed ​covetousness and displeasure in regard to the world. Dwell Contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"When, Bahiya, based upon virtue, established upon virtue you develop these four establishments of mindfulness in such a way, then whether night or day comes, you may expect only growth in wholesome states, not decline."

Then the Venerable Bahiya, having delighted and rejoiced in the Blessed One's words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: "Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being. "

And the Venerable Bahiya became one of the arahants.

(When Venerable Bāhiya asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on ethics.)

SN 47.16 Uttiya Sutta: Uttiya

At Savatthi. Then the Venerable Uttiya approached the Blessed One ...(all as in preceding sutta down to;) .. ,

"When, Uttiya, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, you will go beyond the realm of Death."

Then the Venerable Uttiya, having delighted and rejoiced in the Blessed One's words, rose from his seat . . , (as in preceding sutta) .. , And the Venerable Uttiya became one of the arahants.

(When Venerable Uttiya asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on ethics.)

SN 47.17 Ariya Sutta: Noble

"Bhikkhus, these four establishments of mindfulness, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure ill regard to the world. He dwells contemplating feelings in feelings .. , mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world."

"These four establishments of mindfulness, bhikkhus, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering."

​(The four kinds of mindfulness meditation lead to the end of suffering.)
​
SN 47.18 Brahma Sutta: Brahma

On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: "This is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of mindfulness. What four? Here a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly.comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is the one-way path for the purification of beings ... that is, the four establishments of mindfulness."

Then Brahma Sahampati, having known with his own mind the reflection in the Blessed One's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: "So it is, Blessed One! So it is, Fortunate One! Venerable sir, this is the one-way path for the purification of beings . . . (all as above)... that is, the four establishments of mindfulness."

This is what Brahma Sahampati said. Having said this, he further said this: "The seer of the destruction of birth, Compassionate, knows the one-way path By which in the past they crossed the flood, By which they will cross and cross over now."

(Just after the Buddha’s awakening, Brahmā Sahampati supports the Buddha’s reflection that the four kinds of mindfulness meditation are the way to convergence.)

SN 47.19 Sedaka Sutta: Sedaka

On one occasion the Blessed One was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Blessed One addressed the bhikkhus thus: "Bhikkhus, once in the past an acrobat set up his bamboo pole and addressed his apprentice Medakathalika thus: 'Come, dear Medakathalika, climb the bamboo pole and stand on my shoulders.' Having replied, 'Yes, teacher,' the apprentice Medakathalika climbed up the bamboo pole and stood on the teacher's shoulders.

The acrobat then said to the apprentice Medakathalika: 'You protect me, dear Medakathalika, and I'll protect you. Thus guarded by one another, protected by one another, we'll display our skills, collect our fee, and get down safely from the bamboo pole.' When this was said, the apprentice Medakathalika replied: 'That's not the way to do it, teacher. You protect yourself, teacher, and I'll protect myself. Thus, each self-guarded and self-protected, we'll display our skills, collect our fee, and get down safely from the bamboo pole.'"

"That's the method there," the Blessed One said. "It's just as the apprentice Medakathalika said to the teacher. 'I will protect myself,' bhikkhus: thus should the establishments of mindfulness be practiced. 'I will protect others,' bhikkhus: thus should the establishments of mindfulness be practiced. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself. "

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation [of the four establishments of mindfulness]. It is in such a way that by protecting oneself one protects others."

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, loving kindness, and sympathy. It is in such a way that by protecting others one protects oneself. "'I will protect myself,' bhikkhus: thus should the establishments of mindfulness be practiced. 'I will protect others: bhikkhus: thus should the establishments of mindfulness be practiced. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself."

(Two acrobats discuss whether one should support the other, or the other way around. The Buddha says they should support each other. In the same way we should practice the four kinds of mindfulness meditation both for one’s own benefit and to protect others.)

SN 47.20 Janapadakalyāṇī Sutta: The Most Beautiful Girl of the Land

Thus have I heard. On one occasion the Blessed One was living among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" the bhikkhus replied. The Blessed One said this:"Bhikkhus, suppose that on hearing, 'The most beautiful girl of the land! The most beautiful girl of the land!' a great crowd of people would assemble. Now that most beautiful girl of the land would dance exquisitely and sing exquisitely. On hearing, 'The most beautiful girl of the land is dancing! The most beautiful girl of the land is singing!' an even larger crowd of people would assemble. Then a man would come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Someone would say to him: 'Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of it, right there he will fell your head.' "

"What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of negligence turn his attention outwards?"
"No, venerable sir."

"I have made up this simile, bhikkhus, in order to convey a meaning. This here is the meaning: 'The bowl of oil filled to the brim': this is a designation for mindfulness directed to the body. Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus, bhikkhus, should you train yourselves." 

(A parable that sets up an impossible challenge: to walk between a popular performer and the crowd jostling to see her, carrying a bowl of oil filled to the brim, while a man with a drawn sword waits to chop off your head if you spill a drop. That’s mindfulness!)

Venerable Bhadda asks Ānanda about the ethical virtues encouraged by the Buddha—what is their purpose? To develop the four kinds of mindfulness meditation.​SN 47.21 Sīla Sutta: Virtue

Thus have I heard. On one occasion the Venerable Ananda and the Venerable Bhadda were dwelling at Pataliputta in the Cock's Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: "Friend Ananda, as to the wholesome virtues spoken of by the Blessed One, what is the purpose for which they were spoken of by him?"

"Good, good, friend Bhadda! Your intelligence is excellent, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, as to the wholesome virtues spoken of by the Blessed One, what is the purpose for which they were spoken of by him?'"
"Yes, friend."

"Those wholesome virtues spoken of by the Blessed One were spoken of by him for the purpose of developing the four establishments of mindfulness. What four? Here, friend, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

("Those virtues spoken of by the Blessed One were spoken of by him for the sake of developing these four establishments of mindfulness." )
​
SN 47.22 Ciraṭṭhiti Sutta: Duration

The same setting. Sitting to one side the Venerable Bhadda said to the Venerable Ananda: "Friend Ananda, what is the cause and reason why the true Dhamma does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?"

​"Good, good, friend Bhadda! Your intelligence is excellent, your acumen is excellent your inquiry is a good one. For you have asked me: 'Friend Ananda, what is the cause and reason why the true Dhamma does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?'"

"Yes, friend."
"It is, friend, because the four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because the four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana. What four? Here, friend, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world."

"It is because these four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because these four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana."

(Venerable Bhadda asks Ānanda about the conditions under which the true teaching lasts long or does not last long after the Buddha’s passing. Ānanda says it depends on whether the four kinds of mindfulness meditation are practiced.)

SN 47.23 Parihāna Sutta: Decline

(As above down to:) "Friend Ananda, what is the cause and reason for the decline of the true Dhamma? And what is the cause and reason for the non-decline of the true Dhamma?" ...

"It is, friend, when these four establishments of mindfulness are not developed and cultivated that the true Dhamma declines. And it is when these four establishments of mindfulness are developed and cultivated that the true Dhamma does not decline."

(Venerable Bhadda asks Ānanda about the conditions under which the true teaching declines. Ānanda says it depends on whether the four kinds of mindfulness meditation are practiced.)
​
SN 47.24 Suddha Sutta: Simple Version

At Savatthi. " Bhikkhus, there are these four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. These are the four establishments of mindfulness."
​
(A simple teaching on the four kinds of mindfulness meditation.)

SN 47.25 Aññatarabrāhmaṇa Sutta: A Certain Brahmin

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park. Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, what is the cause and reason why the true Dhamma does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?"

"It is, brahmin, because the four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because the four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana. What four? .. , (as in §22) . , . It is because these four establishments of mindfulness are not developed and cultivated .,. are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana."

When this was said, that brahmin said to the Blessed One: 'Magnificent, Master Gotama!. .. From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

(A brahmin asks the Buddha about the conditions under which the true teaching lasts long or does not last long after the Buddha’s passing. The Buddha says it depends on whether the four kinds of mindfulness meditation are practiced.)

SN 47.26 Padesa Sutta: Partly

On one occasion the Venerable Sariputta and the Venerable Mahamoggallana and the Venerable Anuruddha were dwelling at Saketa in the Thornbush Grove. Then, in the evening, the Venerable Sariputta and the Venerable Mahamoggallana emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sariputta said to the Venerable Anuruddha: "Friend Anuruddha, it is said, 'A trainee, a trainee: In what way, friend, is one a trainee?"

"It is, friend, because one has partly developed the four establishments of mindfulness that one is a trainee. What four? Here, friends, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is because one has partly developed these four establishments of mindfulness that one is a trainee."

(Sāriputta asks Anuruddha what makes someone a trainee. It is someone who has partly developed the four kinds of mindfulness meditation.)

SN 47.27 Samatta Sutta: Completely

The same setting. Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha: "Friend Anuruddha, it is said, 'One beyond training, one beyond training: In what way, friend, is one beyond training?"

"It is, friend, because one has completely developed the four establishments of mindfulness that one is beyond training. What four? .. (as above) . . . It is because one has completely developed these four establishments of mindfulness that one is beyond training."

(Sāriputta asks Anuruddha what makes someone an adept. It is someone who has fully developed the four kinds of mindfulness meditation.)

SN 47.28 Loka Sutta: The World

The same setting. Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha: "By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?"

"It is, friend, because I have developed and cultivated the four establishments of mindfulness that I have attained to greatness of direct knowledge. What four? Here, friend, I dwell contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is, friend, because I have developed and cultivated these four establishments of mindfulness that I directly know this thousandfold world."

(Anuruddha claims to have developed the various direct knowledges by practicing the four kinds of mindfulness meditation.)
​
SN 47.29 Sirivaḍḍha Sutta: Sirivaddha

On one occasion the Venerable Ananda was dwelling at Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the householder Sirivaddha was sick, afflicted, gravely ill. Then the householder Sirivaddha addressed a man thus: "Come, good man, approach the Venerable Ananda, pay homage to him in my name with your head at his feet, and say: 'Venerable sir, the householder Sirivaddha is sick, afflicted, gravely ill; he pays homage to the Venerable Ananda with his head at his feet.' Then say: 'It would be good, venerable sir, if the Venerable Ananda would come to the residence of the householder Sirivaddha out of compassion.'"

"Yes, master," that man replied, and he approached the Venerable Ananda, paid homage to him, sat down to one side, and delivered his message. The Venerable Ananda consented by silence. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, went to the residence of the householder Sirivaddha. He then sat down in the appointed seat and said to the householder Sirivaddha: "I hope you are bearing up, householder, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

"Well then, householder, you should train thus: 'I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. I will dwell contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.' It is in such a way that you should train." 

​"Venerable sir, as to these four establishments of mindfulness taught by the Blessed One-these things exist in me, and I live in conformity with those things. I dwell, venerable sir, contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself."

"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-returning."

(When the householder Sirivaḍḍha is sick, Ānanda visits him and encourages him to practice mindfulness meditation. But he has already developed them, and abandoned the five lower fetters.)

SN 47.30 Mānadinna Sutta: Manadinna

The same setting. Now on that occasion the householder Manadinna was sick, afflicted, gravely ill. Then the householder Manadinna addressed a man thus: "Come, good man" . .. (as above) ... "

"I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. But, venerable sir, when I am being touched by such painful feeling, I dwell contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself."

"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-returning."  ​

(When the householder Mānadinna is sick, Ānanda visits him and encourages him to practice mindfulness meditation. But he has already developed them, and abandoned the five lower fetters.)

SN 47.31 Ananussuta Sutta: Unheard Before

At Savatthi. '''This is the contemplation of the body in the body'-thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. "

​''That contemplation of . the body in the body is to be developed ... That contemplation of the body in the body has bee developed -thus, bhikkhus, in regard to things unheard before n there arose in me vision, knowledge, wisdom, true knowledge and light. "

"'This is the contemplation of feelings in feelings'....This is the contemplation of mind in mind...This is the contemplation of phenomena in phenomena'_ thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. "

"That contemplation of phenomena in phenomena is to be developed' .. , 'That contemplation of phenomena in phenomena has been developed'-thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. "

(The full knowledge of mindfulness meditation was not learned before the Buddha.)

SN 47.32 Virāga Sutta: Dispassion

"Bhikkhus, these four establishments of mindfulness, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. "

"What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind . . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"These four establishments of mindfulness, bhikkhus, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana."

(The four kinds of mindfulness meditation lead to peace.)

SN 47.33 Viraddha Sutta: Neglected

"Bhikkhus, those who have neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete destruction of suffering."

"What four? .. (as above) ... Those who have neglected ... Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete destruction of suffering."

(Someone who has neglected the four kinds of mindfulness meditation has neglected the noble path.)

SN 47.34 Bhāvita Sutta: Development

"Bhikkhus, these four establishments of mindfulness, when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? ... (as above) ... These four establishments of mindfulness, when developed and cultivated, lead to going beyond from the near shore to the far shore."

(The four kinds of mindfulness meditation lead from the near to the far shore.)

SN 47.35 Sati Sutta: Mindful

At Savatthi. "Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you. And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is mindful."

"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise, understood  as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension."

"Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you."

(Mindfulness is the four kinds of mindfulness meditation. Situational awareness is watching the arising and passing of feelings, thoughts, and perceptions.)

SN 47.36 Aññā Sutta: Final Knowledge

"Bhikkhus, there are these four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful having removed covetousness and displeasure in regard to the world. "

"When, bhikkhus, these four establishments of mindfulness have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of non-retuming."

(When the four kinds of mindfulness meditation are developed, perfection or non-return may be expected.)

​SN 47.37 Chanda Sutta: Desire

"Bhikkhus, there are these four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. As he dwells thus contemplating the body in the body, whatever desire he has for the body is abandoned. With the abandoning of desire, the Deathless is realized. "

"He dwells contemplating feelings in feelings ...... mind in mind ... phenomena in phenomena ... having removed covetousness and displeasure in regard to the world. As he dwells thus contemplating phenomena in phenomena, whatever desire he has for phenomena is abandoned. With the abandoning of desire, the Deathless is realized."

(Developing the four kinds of mindfulness meditation, desire is abandoned.)

SN 47.38 Pariññāta Sutta: Full Understanding

"Bhikkhus, there are these four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. As he dwells thus contemplating the body in the body, the body is fully understood. Because the body has been fully understood, the Deathless is realized. "

"He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena ... having removed covetousness and displeasure in regard to the world. As he dwells thus contemplating phenomena in phenomena, the phenomena are fully understood. Because the phenomena have been fully understood, the Deathless is realized." 

(The four kinds of mindfulness meditation lead to realizing the deathless.)

SN 47.39 Bhāvanā Sutta: Development

"Bhikkhus, I will teach you the development of the four establishments of mindfulness. Listen to that .... What, bhikkhus, is the development of the four establishments of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This, bhikkhus, is the development of the four establishments of mindfulness."

(The development of the four kinds of mindfulness meditation.)

SN 47.40 Vibhaṅga Sutta: Analysis

"Bhikkhus, I will teach you the establishment of mindfulness,and the development of the establishment of mindfulness, and the way leading to the development of the establishment of mindfulness. Listen to that . . .. "

"And what, bhikkhus, is the establishment of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called the establishment of mindfulness. "

"And what, bhikkhus, is the development of the establishment of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the nature of origination in the body; he dwells contemplating the nature of vanishing in the body; he dwells contemplating the nature of origination and vanishing in the body-ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating the nature of origination in feelings ... He dwells contemplating the nature of origination in mind ... He dwells contemplating the nature of origination in phenomena; he dwells contemplating the nature of vanishing in phenomena; he dwells contemplating the nature of origination and vanishing in phenomena-ardent, ​clearly comprehending, mindful, having removed covetous and displeasure in regard to the world. This is called the development of the establishment of mindfulness. "

"And what, bhikkhus, is the way leading to the developing of the establisment of mindfulness? It is this Noble Eightfold Path; that is right view ... right concentration. This is called the way leading to the development of the establishment of mindfulness."

(The Buddha teaches the simple passage on the four kinds of mindfulness meditation and an advanced analysis, which involves contemplating them as impermanent.)

SN 47.41 Amata Sutta: The Deathless

At Savatthi. "Bhikkhus, dwell with your minds well established in the four establishments of mindfulness. Do not let the Deathless be lost on you."

"In what four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell, bhikkhus, with your minds well established in these four establishments of mindfulness. Do not let the Deathless be lost on you."

(Develop the four kinds of mindfulness meditation, don’t let the deathless be lost.)

SN 47.42 Samudaya Sutta: Origination
​
"Bhikkhus, I will teach you the origination and the passing away of the four establishments of mindfulness, Listen to that. And what, bhikkhus, is the origination of the body? With the origination of nutriment there is the origination of the body. With the cessation of nutriment there is the passing away of the body. "

"With the origination of contact there is the origination of feeling. With the cessation of contact there is the passing away of feeling. "

"With the origination of name-and-form there is the origination of mind. With the cessation of name-and-form there is the passing away of mind. With the origination of attention there is the origination of phenomena. With the cessation of attention there is the passing away of phenomena."

​(The causes for the origination and cessation of the phenomena upon which the four kinds of mindfulness meditation are grounded.)

SN 47.43 Magga Sutta: The Path

At Savatthi. There the Blessed One addressed the bhikkhus thus: "Bhikkhus, on one occasion I was dwelling at Uruvela on the bank of the river Neranjara under the Goatherd's Banyan Tree just after I became fully enlightened. Then, while I was alone in seclusion, a reflection arose in my mind thus: 'This is the one way path for the purification of beings, for the overcoming of sorrow and lamentation ... (as in §18) ... that is, the four establishments of mindfulness.' "

Then, bhikkhus, Brahma Sahampati, having known with his own mind the reflection in my mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before me. He arranged his upper robe over one shoulder, extended his joined hands towards me in reverential salutation, and said to me: 'So it is, Blessed One! So it is, Fortunate One! Venerable sir, this is the one-way path for the purification of beings ...... that is, the four establishments of mindfulness.' "

"This, bhikkhus, is what Brahma Sahampati said. Having said this, he further said this: -
"'The seer of the destruction of birth, Compassionate, knows the one-way path
By which in the past they crossed the flood, By which they will cross and cross over now.'"

​(The Buddha tells the monks how, just after his awakening, Brahmā Sahampati supported the Buddha’s reflection that the four kinds of mindfulness meditation are the way to convergence.)

SN 47.44 Sati Sutta: Mindful
​
"Bhikkhus, a bhikkhu should dwell mindful. This is our instruction to you. And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is mindful. "

"Bhikkhus, a bhikkhu should dwell mindful. This is our instruction to you."

(Be mindful by developing the four kinds of mindfulness meditation.)

SN 47.45 Kusalarāsi Sutta: A Heap of the Wholesome

"Bhikkhus, if one were to say of anything 'a heap of the wholesome,' it is about the four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness. What four?"

"Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the World. "

"If, bhikkhus, one were to say of anything 'a heap of the wholesome,' it is about these four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness."

(The four kinds of mindfulness meditation are a heap of the skillful.)

SN 47.46 Pātimokkhasaṃvara Sutta: The Restraint of the Patimokkha

Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

"In that case, bhikkhu, purify the very beginning of wholesome states. And what is the beginning of wholesome states? Here, bhikkhu, dwell restrained by the restraint of the Patimokkha, accomplished in good conduct and proper resort, seeing danger in the slightest faults. Having undertaken the training rules, train in them. When, bhikkhu, you dwell restrained by the restraint of the Patimokkha ... seeing danger in the slightest faults, then, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness."

"What four? Here, bhikkhu, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind .. ' phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, then, whether night or day comes, you may expect only growth in wholesome states, not decline." Then that bhikkhu, having delighted and rejoiced in the Blessed One's statement, rose from his seat. . .. And that bhikkhu became one of the arahants. "

(When a monk asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on restraint in the code of monastic rules.)

SN 47.​47 Duccarita Sutta: Misconduct

Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

"In that case, bhikkhu, purify the very beginning of wholesome states. And what is the beginning of wholesome states? Here, bhikkhu, having abandoned bodily misconduct, you should develop good bodily conduct. Having abandoned verbal misconduct, you should develop good verbal conduct. Having abandoned mental misconduct, you should develop good mental conduct. When, bhikkhu, having abandoned bodily misconduct ... you have developed good mental conduct, then, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness. "

"What four? Here, bhikkhu, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in . regard to the world. "

"When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, then, whether night or day comes, you may expect only growth in wholesome states, not decline."

Then that bhikkhu ... became one of the arahants.

(When a monk asks for a teaching to take on retreat, the Buddha teaches the four kinds of mindfulness meditation, well grounded on good bodily, verbal, and mental conduct.)

SN 47.48 Mitta Sutta: Friends

"Bhikkhus, those for whom you have compassion and who think you should be heeded-whether friends or colleagues, relatives or kinsmen-these you should exhort, settle, and establish in the development of the four establishments of mindfulness."

"What four? Here, bhikkhu, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind, phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"Bhikkhus, those for whom you have compassion ... these You should exhort, settle, and establish in the development of these four establishments of mindfulness."

(You should encourage your friends to practice the four kinds of mindfulness meditation.)

SN 47.49 Vedanā Sutta: Feelings

"Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The four establishments of mindfulness are to be developed for the full understanding of these three feelings. "

"What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"These four establishments of mindfulness, bhikkhus, are to be developed for the full understanding of these three feelings."

​(The four kinds of mindfulness meditation help to understand the three feelings.)

SN 47.50 Āsava Sutta: Taints

"Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The four establishments of mindfulness are to be developed for the full understanding of these three taints. "

"What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings ... mind in mind .. , phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"These four establishments of mindfulness, bhikkhus, are to be developed for the full understanding of these three taints."

(The four kinds of mindfulness meditation help to give up the defilements.)

​SN 47.51-62 Gaṅgāpeyyāla Vagga: The River Ganges-Eastward, Etc.

"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four establishments of mindfulness slants, slopes, and inclines towards Nibbana. "

"And how, bhikkhus, does a bhikkhu develop and cultivate the four establishments of mindfulness so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body ... feelings in feelings .. , mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the four establishments of mindfulness so that he slants, slopes, and inclines towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)

SN 47.63 (1)-72 Appamāda Vagga: The Tathagata, Etc.

(To be elaborated by way of the establishments of mindfulness parallel to 45:139-48.)
Tathagata, footprint, roof peak, Roots, heartwood, jasmine,
Monarch, the moon and sun, Together with the cloth as tenth. 

SN 47.73 -84 Balakaraṇīya Vagga: Strenuous, Etc.

(To be elaborated parallel to 45:149-60.)
Strenuous, seeds, and nagas, The tree, the pot, the spike,
The sky, and two on clouds, The ship, guest house, and river.

SN 47.85-94 Esanā Vagga: Searches, Etc.

​(To be elaborated parallel to 45:161-70.)
Searches, discrimination, taints, Kinds of existence, threefold suffering,
Barrenness, stains, and troubles, Feelings, craving, and thirst.

SN 47.95-103 Ogha Vagga: Floods, Etc.

(To be elaborated parallel to 45:171-79.)

SN 47.104 Higher Fetters
​
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The four establishments of mindfulness are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "

"What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, dearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. These four establishments of mindfulness are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging, Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.

The Connected Discourses on the Establishments of Mindfulness is to be elaborated in the same way as the Connected Discourses on the Path.

​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The connected discourses of the Buddha (Bhikkhu Bodhi)