{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn22/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn22","id":"suttacentral_dn22","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn22/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kamm\u0101sadamma. There the Buddha addressed the mendicants, \u201cMendicants!\u201d \u201cVenerable sir,\u201d they replied. The Buddha said this: \u201cMendicants, 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. What four? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. 1. Observing the Body 1.1. Mindfulness of Breathing And how does a mendicant meditate observing an aspect of the body? It\u2019s when a mendicant\u2014gone to a wilderness, or to the root of a tree, or to an empty hut\u2014sits 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: \u2018I\u2019m breathing in heavily.\u2019 Breathing out heavily they know: \u2018I\u2019m breathing out heavily.\u2019 Breathing in lightly they know: \u2018I\u2019m breathing in lightly.\u2019 Breathing out lightly they know: \u2018I\u2019m breathing out lightly.\u2019 They practice like this: \u2018I\u2019ll breathe in experiencing the whole body.\u2019 They practice like this: \u2018I\u2019ll breathe out experiencing the whole body.\u2019 They practice like this: \u2018I\u2019ll breathe in stilling the physical process.\u2019 They practice like this: \u2018I\u2019ll breathe out stilling the physical process.\u2019 It\u2019s like a deft lathe-turner or lathe-turner\u2019s apprentice. When drawing a long pull they know: \u2018I\u2019m drawing a long pull,\u2019 and when drawing a short pull they know: \u2018I\u2019m drawing a short pull.\u2019 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\u2019s how a mendicant meditates by observing an aspect of the body. 1.2. The Postures Furthermore, when a mendicant is walking they know: \u2018I am walking.\u2019 When standing they know: \u2018I am standing.\u2019 When sitting they know: \u2018I am sitting.\u2019 And when lying down they know: \u2018I am lying down.\u2019 Whatever posture their body is in, they know it. 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 too is how a mendicant meditates by observing an aspect of the 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. And so they meditate observing an aspect of the body internally \u2026 That too is how a mendicant meditates by observing an aspect of the 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. \u2018In 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.\u2019 It\u2019s 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: \u2018These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.\u2019 And so they meditate observing an aspect of the body internally \u2026 That too is how a mendicant meditates by observing an aspect of the body. 1.5. Focusing on the Elements Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: \u2018In this body there is the earth element, the water element, the fire element, and the air element.\u2019 It\u2019s as if a deft butcher or butcher\u2019s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops. And so they meditate observing an aspect of the body internally \u2026 That too is how a mendicant meditates by observing an aspect of the 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\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019 And so they meditate observing an aspect of the body internally \u2026 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\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019 And so they meditate observing an aspect of the body internally \u2026 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 \u2026 A skeleton without flesh but smeared with blood, and held together by sinews \u2026 A skeleton rid of flesh and blood, held together by sinews \u2026 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. \u2026 White bones, the color of shells \u2026 Decrepit bones, heaped in a pile \u2026 Bones rotted and crumbled to powder. They\u2019d compare it with their own body: \u2018This body is also of that same nature, that same kind, and cannot go beyond that.\u2019 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. 2. Observing the Feelings And how does a mendicant meditate observing an aspect of feelings? It\u2019s when a mendicant who feels a pleasant feeling knows: \u2018I feel a pleasant feeling.\u2019 When they feel a painful feeling, they know: \u2018I feel a painful feeling.\u2019 When they feel a neutral feeling, they know: \u2018I feel a neutral feeling.\u2019 When they feel a pleasant feeling of the flesh, they know: \u2018I feel a pleasant feeling of the flesh.\u2019 When they feel a pleasant feeling not of the flesh, they know: \u2018I feel a pleasant feeling not of the flesh.\u2019 When they feel a painful feeling of the flesh, they know: \u2018I feel a painful feeling of the flesh.\u2019 When they feel a painful feeling not of the flesh, they know: \u2018I feel a painful feeling not of the flesh.\u2019 When they feel a neutral feeling of the flesh, they know: \u2018I feel a neutral feeling of the flesh.\u2019 When they feel a neutral feeling not of the flesh, they know: \u2018I feel a neutral feeling not of the flesh.\u2019 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\u2019s how a mendicant meditates by observing an aspect of feelings. 3. Observing the Mind And how does a mendicant meditate observing an aspect of the mind? It\u2019s when a mendicant understands mind with greed as \u2018mind with greed,\u2019 and mind without greed as \u2018mind without greed.\u2019 They understand mind with hate as \u2018mind with hate,\u2019 and mind without hate as \u2018mind without hate.\u2019 They understand mind with delusion as \u2018mind with delusion,\u2019 and mind without delusion as \u2018mind without delusion.\u2019 They know constricted mind as \u2018constricted mind,\u2019 and scattered mind as \u2018scattered mind.\u2019 They know expansive mind as \u2018expansive mind,\u2019 and unexpansive mind as \u2018unexpansive mind.\u2019 They know mind that is not supreme as \u2018mind that is not supreme,\u2019 and mind that is supreme as \u2018mind that is supreme.\u2019 They know mind immersed in sam\u0101dhi as \u2018mind immersed in sam\u0101dhi,\u2019 and mind not immersed in sam\u0101dhi as \u2018mind not immersed in sam\u0101dhi.\u2019 They know freed mind as \u2018freed mind,\u2019 and unfreed mind as \u2018unfreed mind.\u2019 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\u2019s how a mendicant meditates by observing an aspect of the mind. 4. Observing Principles 4.1. The Hindrances And how does a mendicant meditate observing an aspect of principles? It\u2019s 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? It\u2019s when a mendicant who has sensual desire in them understands: \u2018I have sensual desire in me.\u2019 When they don\u2019t have sensual desire in them, they understand: \u2018I don\u2019t have sensual desire in me.\u2019 They understand how sensual desire arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future. When they have ill will in them, they understand: \u2018I have ill will in me.\u2019 When they don\u2019t have ill will in them, they understand: \u2018I don\u2019t have ill will in me.\u2019 They understand how ill will arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future. When they have dullness and drowsiness in them, they understand: \u2018I have dullness and drowsiness in me.\u2019 When they don\u2019t have dullness and drowsiness in them, they understand: \u2018I don\u2019t have dullness and drowsiness in me.\u2019 They understand how dullness and drowsiness arise; how, when they\u2019ve already arisen, they\u2019re given up; and how, once they\u2019re given up, they don\u2019t arise again in the future. When they have restlessness and remorse in them, they understand: \u2018I have restlessness and remorse in me.\u2019 When they don\u2019t have restlessness and remorse in them, they understand: \u2018I don\u2019t have restlessness and remorse in me.\u2019 They understand how restlessness and remorse arise; how, when they\u2019ve already arisen, they\u2019re given up; and how, once they\u2019re given up, they don\u2019t arise again in the future. When they have doubt in them, they understand: \u2018I have doubt in me.\u2019 When they don\u2019t have doubt in them, they understand: \u2018I don\u2019t have doubt in me.\u2019 They understand how doubt arises; how, when it\u2019s already arisen, it\u2019s given up; and how, once it\u2019s given up, it doesn\u2019t arise again in the future. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to fall, and as liable to both 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\u2019s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. 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\u2019s when a mendicant contemplates: \u2018Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.\u2019 And so they meditate observing an aspect of principles internally \u2026 That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. 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\u2019s 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 \u2026 They understand the nose, smells, and the fetter \u2026 They understand the tongue, tastes, and the fetter \u2026 They understand the body, touches, and the fetter \u2026 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. And so they meditate observing an aspect of principles internally \u2026 That\u2019s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. 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\u2019s when a mendicant who has the awakening factor of mindfulness in them understands: \u2018I have the awakening factor of mindfulness in me.\u2019 When they don\u2019t have the awakening factor of mindfulness in them, they understand: \u2018I don\u2019t have the awakening factor of mindfulness in me.\u2019 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 fully developed. When they have the awakening factor of investigation of principles \u2026 energy \u2026 rapture \u2026 tranquility \u2026 immersion \u2026 equanimity in them, they understand: \u2018I have the awakening factor of equanimity in me.\u2019 When they don\u2019t have the awakening factor of equanimity in them, they understand: \u2018I don\u2019t have the awakening factor of equanimity in me.\u2019 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 fully developed. 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\u2019s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. 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\u2019s when a mendicant truly understands: \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering.\u2019 The first recitation section is complete. 4.5.1. The Truth of Suffering And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. And what is death? The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death. And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow. And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation. And what is pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that\u2019s born from physical contact. This is called pain. And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that\u2019s born from mind contact. This is called sadness. And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress. And what is meant by \u2018being coupled with the disliked is suffering\u2019? There are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by \u2018being coupled with the disliked is suffering\u2019. And what is meant by \u2018separation from the liked is suffering\u2019? There are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them: this is what is meant by \u2018separation from the liked is suffering\u2019. And what is meant by \u2018not getting what you wish for is suffering\u2019? In sentient beings who are liable to be reborn, such a wish arises: \u2018Oh, if only we were not liable to be reborn! If only rebirth would not come to us!\u2019 But you can\u2019t get that by wishing. This is what is meant by \u2018not getting what you wish for is suffering\u2019. In sentient beings who are liable to grow old \u2026 fall ill \u2026 die \u2026 experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: \u2018Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!\u2019 But you can\u2019t get that by wishing. This is what is meant by \u2018not getting what you wish for is suffering\u2019. And what is meant by \u2018in brief, the five grasping aggregates are suffering\u2019? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is what is meant by \u2018in brief, the five grasping aggregates are suffering\u2019. This is called the noble truth of suffering. 4.5.2. The Origin of Suffering And what is the noble truth of the origin of suffering? It\u2019s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear \u2026 nose \u2026 tongue \u2026 body \u2026 mind in the world seems nice and pleasant, and it is there that craving arises and settles. Sights \u2026 sounds \u2026 smells \u2026 tastes \u2026 touches \u2026 ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Eye consciousness \u2026 ear consciousness \u2026 nose consciousness \u2026 tongue consciousness \u2026 body consciousness \u2026 mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. Eye contact \u2026 ear contact \u2026 nose contact \u2026 tongue contact \u2026 body contact \u2026 mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Feeling born of eye contact \u2026 feeling born of ear contact \u2026 feeling born of nose contact \u2026 feeling born of tongue contact \u2026 feeling born of body contact \u2026 feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Perception of sights \u2026 perception of sounds \u2026 perception of smells \u2026 perception of tastes \u2026 perception of touches \u2026 perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Intention regarding sights \u2026 intention regarding sounds \u2026 intention regarding smells \u2026 intention regarding tastes \u2026 intention regarding touches \u2026 intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Craving for sights \u2026 craving for sounds \u2026 craving for smells \u2026 craving for tastes \u2026 craving for touches \u2026 craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles. Thoughts about sights \u2026 thoughts about sounds \u2026 thoughts about smells \u2026 thoughts about tastes \u2026 thoughts about touches \u2026 thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles. Considerations regarding sights \u2026 considerations regarding sounds \u2026 considerations regarding smells \u2026 considerations regarding tastes \u2026 considerations regarding touches \u2026 considerations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles. This is called the noble truth of the origin of suffering. 4.5.3. The Cessation of Suffering And what is the noble truth of the cessation of suffering? It\u2019s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. \u2026 Considerations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases. This is called the noble truth of the cessation of suffering. 4.5.4. The Path And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view. And what is right purpose? Purposes of renunciation, good will, and harmlessness. This is called right purpose. And what is right speech? Refraining from lying, backbiting, harsh speech, and talking nonsense. This is called right speech. And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. And what is right livelihood? It\u2019s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood. And what is right effort? It\u2019s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don\u2019t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called right effort. And what is right mindfulness? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness. And what is right immersion? It\u2019s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, \u2018Equanimous and mindful, one meditates in bliss.\u2019 With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. 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\u2019s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. 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\u2019s residue left behind, non-return. Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years \u2026 five years \u2026 four years \u2026 three years \u2026 two years \u2026 one year \u2026 seven months \u2026 six months \u2026 five months \u2026 four months \u2026 three months \u2026 two months \u2026 one month \u2026 a fortnight \u2026 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\u2019s residue left behind, non-return. \u2018The 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.\u2019 That\u2019s what I said, and this is why I said it.\u201d That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.","title":"The Longer Discourse on Mindfulness Meditation","tradition":"Digha Nikaya","translated_text":null,"word_count":4911}