7. Analysis of the Foundations of Mindfulness (VB7)

1. Analysis According to the Discourses

The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body internally; dwells contemplating body in the body externally; dwells contemplating body in the body both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating feeling in feelings internally; dwells contemplating feeling in feelings externally; dwells contemplating feeling in feelings both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating consciousness in consciousness internally; dwells contemplating consciousness in consciousness externally; dwells contemplating consciousness in consciousness both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world. He dwells contemplating mental state in mental states internally; dwells contemplating mental state in mental states externally; dwells contemplating mental state in mental states both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.

1. Exposition of Contemplation on the Body

And how does a bhikkhu dwell contemplating body in the body internally? Herein a bhikkhu reflects on the body internally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in this body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus, | synovial fluid, urine”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the body (of others).

And how does a bhikkhu dwell contemplating body in the body externally? Herein a bhikkhu reflects on the body externally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in that one's body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus, synovial fluid, urine”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness both internally and externally on the body.

And how does a bhikkhu dwell contemplating body in the body both internally and externally? Herein a bhikkhu reflects on the body both internally and externally, upward from the soles of the feet, downward from the tips of the hair, enclosed in skin, full of divers impurities, thus, “There is in this body head hair, body hair, nails, teeth, skin; flesh, sinews, bone, bone marrow, kidneys; heart, liver, membraneous tissue, spleen, lungs; intestines, mesentery, undigested food, excrement; bile, phlegm, pus, blood, sweat, fat; tears, lymph, saliva, nasal mucus, synovial fluid, urine”. Thus a bhikkhu dwells contemplating body in the body both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.

“Contemplating” means: Therein what is contemplation? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called contemplation. Of this contemplation he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “contemplating”.

* See paragraph 525.

“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.

“Ardent” means: Therein what is ardour? That which is the arousing of mental energy,* right effort. This is called ardour. Of this ardour he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “ardent”.

* See paragraph 220.

“Aware” means: Therein what is awareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Of this awareness he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “aware”.

* See paragraph 525.

“Mindful” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness. Of this mindfulness he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “mindful”.

* See paragraph 220.

“Removing covetousness and mental pain in the world” means: Therein what is the world? This same body is the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what is covetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness. Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.

* See paragraph 249.

(Here Ends) Exposition of Contemplation on the Body

2. Exposition of Contemplation on Feelings

And how does a bhikkhu dwell contemplating feeling in feelings internally? Herein a bhikkhu experiencing pleasant feeling knows, “I feel pleasant feeling”; experiencing painful feeling knows, “I feel painful feeling”; experiencing neither-painful-nor-pleasant feeling knows, “I feel neither-painful-nor-pleasant feeling”. Experiencing pleasant worldly feeling knows, “I feel pleasant worldly feeling”; or, experiencing pleasant non-worldly feeling knows, “I feel pleasant non-worldly feeling”. Experiencing painful worldly feeling knows, “I feel painful worldly feeling”; or, experiencing painful non-worldly feeling knows, “I feel painful non-worldly feeling”. Experiencing neither-painful-nor-pleasant worldly feeling knows, “I feel neither-painful-nor-pleasant worldly feeling”; or, experiencing neither-painful-nor-pleasant non-worldly feeling knows, “I feel neither-painful-nor-pleasant non-worldly feeling”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the feeling (of others).

And how does a bhikkhu dwell contemplating feeling in feelings externally? Herein a bhikkhu knows of (another) experiencing pleasant feeling, “He feels pleasant feeling”; knows of (another) experiencing painful feeling, “He feels painful feeling”; knows of (another) experiencing neither-painful-nor-pleasant feeling, “He feels neither-painful-nor-pleasant feeling”. Knows of (another) experiencing pleasant worldly feeling, “He feels pleasant worldly feeling”; knows of (another) experiencing pleasant non-worldly feeling, “He feels pleasant non-worldly feeling”. Knows of (another) experiencing painful worldly feeling, “He feels painful worldly feeling”; knows of (another) experiencing painful non-worldly feeling, “He feels painful non-worldly feeling”. Knows of (another) experiencing neither-painful-nor-pleasant worldly feeling, “He feels neither-painful-nor-pleasant worldly feeling”; knows of (another) experiencing neither-painful-nor-pleasant non-worldly feeling, “He feels neither-painful-nor-pleasant non-worldly feeling”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness on feelings both internally and externally.

And how does a bhikkhu dwell contemplating feeling in feelings? Herein a bhikkhu knows pleasant feeling, “Pleasant feeling”; knows painful feeling, “Painful feeling”; knows neither-painful-nor-pleasant feeling, “Neither-painful-nor-pleasant feeling”. Knows pleasant worldly feeling, “Pleasant worldly feeling”; knows pleasant non-worldly feeling, “Pleasant non-worldly feeling”. Knows painful worldly feeling, “Painful worldly feeling”; knows painful non-worldly feeling, “Painful non-worldly feeling”. Knows neither-painful-nor-pleasant worldly feeling, “Neither-painful-nor-pleasant worldly feeling”; knows neither-painful-nor-pleasant non-worldly feeling, “Neither-painful-nor-pleasant non-worldly feeling”. Thus a bhikkhu dwells contemplating feeling in feelings both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.

“Contemplating” means:* “Dwells” means:*2 “Ardent” means:*3 “Aware” means:*4 “Mindful” means:*5 “Removing covetousness and mental pain in the world” means: Therein what is the world? This same feeling is the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what is covetousness? That which is lusting, infatuation,*6 infatuation of consciousness. This is called covetousness. Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.

* See paragraph 357.
*2 See paragraph 358.
*3 See paragraph 359.
*4 See paragraph 360.
*5 See paragraph 361.
*6 See paragraph 249.

(Here Ends) Exposition of Contemplation on Feeling

3. Exposition of Contemplation on Consciousness

And how does a bhikkhu dwell contemplating consciousness in consciousness internally? Herein a bhikkhu knows consciousness accompanied by lust, “My consciousness is accompanied by lust”; or, knows consciousness without lust, “My consciousness is without lust”. Knows consciousness accompanied by hatred, “My consciousness is accompanied by hatred”; or, knows consciousness without hatred, “My consciousness is without hatred”. Knows consciousness accompanied by dullness, “My consciousness is accompanied by dullness”; or, knows consciousness without dullness, “My consciousness is without dullness”. Knows constricted consciousness, “My consciousness is constricted”; or, knows scattered consciousness, “My consciousness is scattered”. Knows sublime consciousness, “My consciousness is sublime”; or, knows non-sublime consciousness, “My consciousness is not sublime”. Knows surpassable consciousness, “My consciousness is surpassable”; or, knows unsurpassable consciousness, “My consciousness is unsurpassable”. Knows concentrated consciousness, “My consciousness is concentrated”; or, knows non-concentrated consciousness, “My consciousness is not concentrated”. Knows free consciousness, “My consciousness is free”; or, knows non-free consciousness, “My consciousness is not free”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness externally on the consciousness (of others).

And how does a bhikkhu dwell contemplating consciousness in consciousness externally? Herein a bhikkhu knows another's consciousness accompanied by lust, “His consciousness is accompanied by lust”; or, knows another's consciousness without lust, “His consciousness is without lust”. Knows another's consciousness accompanied by hatred, “His consciousness is accompanied by hatred”; or, knows another's consciousness without hatred, “His consciousness is without hatred”. Knows another's consciousness accompanied by dullness, “His consciousness is accompanied by dullness”; or, knows another's consciousness without dullness, “His consciousness is without dullness”. Knows | another's constricted consciousness, “His consciousness is constricted”; or, knows another's scattered consciousness, “His consciousness is scattered”. Knows another's sublime consciousness, “His consciousness is sublime”; or, knows another's non-sublime consciousness, “His consciousness is not sublime”. Knows another's surpassable consciousness, “His consciousness is surpassable”; or, knows another's unsurpassable consciousness, “His consciousness is unsurpassable”. Knows another's concentrated consciousness, “His consciousness is concentrated”; or, knows another's non-concentrated consciousness, “His consciousness is not concentrated”. Knows another's free consciousness, “His consciousness is free”; or, knows another's non-free consciousness, “His consciousness is not free”. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well, he applies (his) consciousness on consciousness both internally and externally.

And how does a bhikkhu dwell contemplating consciousness in consciousness both internally and externally? Herein a bhikkhu knows consciousness accompanied by lust, “Consciousness accompanied by lust”; or, knows consciousness without lust, “Consciousness without lust”. Knows consciousness accompanied by hatred, “Consciousness accompanied by hatred”; or, knows consciousness without hatred, “Consciousness without hatred”. Knows consciousness accompanied by dullness, “Consciousness accompanied by dullness”; or, knows consciousness without dullness, “Consciousness without dullness”. Knows constricted consciousness, “Constricted consciousness”; or, knows scattered consciousness, “Scattered consciousness”. Knows sublime consciousness, “Sublime consciousness”; or, knows non-sublime consciousness, “Non-sublime consciousness”. Knows surpassable consciousness, “Surpassable consciousness”; or, knows unsurpassable consciousness, “Unsurpassable consciousness”. Knows concentrated consciousness, “Concentrated consciousness”; or, knows non-concentrated consciousness, “Non-concentrated consciousness”. Knows free consciousness, “Free consciousness”; or, knows non-free consciousness, “Non-free consciousness”. Thus a bhikkhu dwells contemplating consciousness in consciousness both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.

“Contemplating” means:* “Dwells” means:*2 “Ardent” means:*3 “Aware” means:*4 “Mindful” means:*5 “Removing covetousness and mental pain in the world” means: Therein what is the world? This same consciousness is the world, also the five aggregates (as objects of) the attachments are the world. Therein what is covetousness? That which is lusting, infatuation,*6 infatuation of consciousness. This is called covetousness. Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “removing covetousness and mental pain in the world”.

* See paragraph 357.
*2 See paragraph 358.
*3 See paragraph 359.
*4 See paragraph 360.
*5 See paragraph 361.
*6 See paragraph 249.

(Here Ends) Exposition of Contemplation on Consciousness

4. Exposition of Contemplation on Mental States

And how does a bhikkhu dwell contemplating mental state in mental states? Herein a bhikkhu knows of there being internal wish for sense pleasure, “There is in me internal wish for sense pleasure”; or, knows of there not being internal wish for sense pleasure, “There is not in me internal wish for sense pleasure”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning, this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being internal illwill,* of there being internal sloth and torpor,* of there being internal distraction and remorse,* knows of there being internal doubt, “There is in me internal doubt”; or, knows of there not being internal doubt, “There is not in me internal doubt”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is | abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.

* Complete as final example.

Or he knows of there being internal mindfulness-enlightenment-factor, “There is in me internal mindfulness-enlightenment-factor”; or, knows of there not being internal mindfulness-enlightenment-factor, “There is not in me internal mindfulness-enlightenment-factor”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being internal truth investigation-enlightenment-factor,* of there being internal energy-enlightenment-factor,* of there being internal zest-enlightenment-factor,* of there being internal calmness-enlightenment-factor,* of there being internal concentration-enlightenment-factor,* knows of there being internal equanimity-enlightenment-factor, “There is in me internal equanimity-enlightenment-factor”; or, knows of there not being internal equanimity-enlightenment-factor, “There is not in me internal equanimity-enlightenment-factor”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well he applies (his) consciousness on external mental states.

* Complete as final example.

And how does a bhikkhu dwell contemplating mental state in mental states externally? Herein a bhikkhu knows of there being wish for sense pleasure in another, “There is wish for sense pleasure in him”; or, knows of there not being wish for sense pleasure in another, “There is no wish for sense pleasure in him”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning, this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being illwill in another,* of there being sloth and torpor in another,* of there being distraction and remorse in another, |* knows of there being doubt in another, “There is doubt in him”; or, knows of there not being doubt in another, “There is no doubt in him”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.

* Complete as final example.

Or he knows of there being mindfulness-enlightenment-factor in another, “There is mindfulness-enlightenment-factor in him”; or, knows of there not being mindfulness-enlightenment-factor in another, “There is no mindfulness-enlightenment-factor in him”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being truth investigation-enlightenment-factor in another,* of there being energy-enlightenment-factor in another,* of there being zest-enlightenment-factor in another,* of there being calmness-enlightenment-factor in another,* of there being concentration-enlightenment-factor in another,* knows of there being equanimity-enlightenment-factor in another, “There is equanimity-enlightenment-factor in him”; or, knows of there not being equanimity-enlightenment-factor in another, “There is no equanimity-enlightenment-factor in him”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. He pursues, develops, repeats, fixes that object well; having pursued, having developed, having repeated, having fixed that object well he applies (his) consciousness on mental states both internally and externally.

* Complete as final example.

And how does a bhikkhu dwell contemplating mental state in mental states both internally and externally? Herein a bhikkhu knows of there being wish for sense pleasure, “There is wish for sense pleasure”; or, knows of there not being wish for sense pleasure, “There is no wish for sense pleasure”. And how of non-arisen wish for sense pleasure there is arising, this also he knows; and how of arisen wish for sense pleasure there is abandoning, | this also he knows; and how of abandoned wish for sense pleasure there is in the future no arising, this also he knows. Of there being illwill,* of there being sloth and torpor,* of there being distraction and remorse,* knows of there being doubt, “There is doubt”; or, knows of there not being doubt, “There is no doubt”. And how of non-arisen doubt there is arising, this also he knows; and how of arisen doubt there is abandoning, this also he knows; and how of abandoned doubt there is in the future no arising, this also he knows.

* Complete as final example.

Or he knows of there being mindfulness-enlightenment-factor, “There is mindfulness-enlightenment-factor”; or, knows of there not being mindfulness-enlightenment-factor, “There is no mindfulness-enlightenment-factor”. And how of non-arisen mindfulness-enlightenment-factor there is arising, this also he knows; and how of arisen mindfulness-enlightenment-factor there is completion of development, this also he knows. Of there being truth investigation-enlightenment-factor,* of there being energy-enlightenment-factor,* of there being zest-enlightenment-factor,* of there being calmness-enlightenment-factor,* of there being concentration-enlightenment-factor,* knows of there being equanimity-enlightenment-factor, “There is equanimity-enlightenment-factor”; or, knows of there not being equanimity-enlightenment-factor, “There is no equanimity-enlightenment-factor”. And how of non-arisen equanimity-enlightenment-factor there is arising, this also he knows; and how of arisen equanimity-enlightenment-factor there is completion of development, this also he knows. Thus a bhikkhu dwells contemplating mental state in mental states both internally and externally, ardent, aware, mindful; removing covetousness and mental pain in the world.

* Complete as final example.

“Contemplating” means: Therein what is contemplation? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called contemplation. Of this contemplation he is possessed, well possessed, | attained, well attained, endowed, well endowed, furnished. Therefore this is called “contemplating”.

* See paragraph 525.

“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.

“Ardent” means: Therein what is ardour? That which is the arousing of mental energy,* right effort. This is called ardour. Of this ardour he is possessed,*2 furnished. Therefore this is called “ardent”.

* See paragraph 220.
*2 See paragraph 368.

“Aware” means: Therein what is awareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Of this awareness he is possessed,*2 furnished. Therefore this is called “aware”.

* See paragraph 525.
*2 See paragraph 368.

“Mindful” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness. Of this mindfulness he is possessed,*2 furnished. Therefore this is called “mindful”.

* See paragraph 220.
*2 See paragraph 368.

“Removing covetousness and mental pain in the world” means: Therein what is the world? These same mental states are the world, also the five aggregates (as objects of) the attachments are the world. This is called the world. Therein what is covetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness. Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this covetousness and this mental pain in this world are removed, dispelled, calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. | Therefore this is called “removing covetousness and mental pain in the world”.

* See paragraph 249.

(Here Ends) Exposition of Contemplation on Mental States

(Here Ends) Analysis According to the Discourses

2. Analysis According to Abhidhamma

The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body; dwells contemplating feeling in feelings; dwells contemplating consciousness in consciousness; dwells contemplating mental state in mental states.

And how does a bhikkhu dwell contemplating body in the body? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating body in the body. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.

And how does a bhikkhu dwell contemplating feeling in feelings? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating feeling in feelings. That which at that | time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.

And how does a bhikkhu dwell contemplating consciousness in consciousness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating consciousness in consciousness. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.

And how does a bhikkhu dwell contemplating mental state in mental states? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.

Therein what is the foundation of mindfulness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first | stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.

The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body; dwells contemplating feeling in feelings; dwells contemplating consciousness in consciousness; dwells contemplating mental state in mental states.

And how does a bhikkhu dwell contemplating body in the body? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating body in the body. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

And how does a bhikkhu dwell contemplating feeling in feelings? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in | the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating feeling in feelings. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

And how does a bhikkhu dwell contemplating consciousness in consciousness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating consciousness in consciousness. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

And how does a bhikkhu dwell contemplating mental state in mental states? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed | that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty—contemplating mental state in mental states. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

Therein what is the foundation of mindfulness? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty. That which at that time is mindfulness, constant mindfulness, right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called the foundation of mindfulness. (As also are) The remaining states associated with the foundation of mindfulness.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

(Here Ends) Analysis According to Abhidhamma

3. Interrogation

The four foundations of mindfulness—Herein a bhikkhu dwells contemplating body in the body, ardent, aware, mindful; removing covetousness and mental pain in the world: dwells contemplating feeling in feelings, ardent, aware, mindful; removing covetousness and mental pain in the world; dwells contemplating consciousness in consciousness, ardent, aware, mindful; removing covetousness and mental pain in the world: dwells | contemplating mental state in mental states, ardent, aware, mindful; removing covetousness and mental pain in the world.

Of the four foundations of mindfulness how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?

* Remaining appropriate triplets and couplets.

1. The Triplets

(The four foundations of mindfulness) Sometimes are good; sometimes are neither-good-nor-bad. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Sometimes are resultants; sometimes are productive of resultants. Are not grasped (by craving and false view), are not objects of the attachments. Are not corrupt, are not objects of the corruptions. Sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application. Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths; have no roots to be abandoned either by the first path or by the subsequent paths. Sometimes are dispersive (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage. Are immeasurable. Have immeasurable object. Are superior. Sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Do not have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their cause or path as their dominating factor. Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past objects; future objects or present objects. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external object. Are not visible, are not impingent.

2. The Couplets

(The four foundations of mindfulness) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots: (they) are associated with roots but are not roots. Are not roots, are accompanied by roots.

* Complete as for defilements in this paragraph.

(Here Ends) Interrogation

Analysis of the Foundation of Mindfulness is Ended

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Manfred Wierich and Ven. Vimala and proofread by Ariya Baumann. Some changes were introduced:

Internal and external links were added, so that readers can easily click the numerous references.

Some abbreviations were expanded.

Obvious oversights and errors were corrected, all of them minor.

The pagination of the original PTS edition can be found on the margins. Unless the page break begins a new paragraph, a vertical bar indicates the beginning of the new page.

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