Four Establishments of Mindfulness Sutra

Thich Nhat Hanh (trans.), MN 10 (Plum Village Sutras); Dhr. Seven (ed.), Wisdom Quarterly

Sutra on the Four Establishments of Mindfulness

(Satipaṭṭhāna Sutta, Middle Length Discourses 10) I heard these words of the Buddha one time when he was living at Kammassadhamma, a market town of the Kuru people.

The Buddha addressed the meditators, “O, meditators!” And the meditators replied, “Venerable sir.”

The Buddha said, “Meditators, there is a most wonderful way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.

“What are the Four Establishments?

1. “Meditators, a practitioner remains established in the observation of the body in the body, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

2. “One remains established in the observation of the feelings in the feelings, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

3. “One remains established in the observation of the mind in the mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

4. “One remains established in the observation of the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

1. Body

“And how does a practitioner remain established in the observation of the body in the body?

“One goes to the forest, to the foot of a tree, or to an empty room, sits down cross-legged in the lotus position, holds the body upright, and establishes mindfulness in front.

“One breathes in, aware that one is breathing in. One breathes out, aware that one is breathing out.

“When one breathes in a long breath, one knows, ‘I am breathing in a long breath.’ When one breathes out a long breath, one knows, ‘I am breathing out a long breath.’ When one breathes in a short breath, one knows, ‘I am breathing in a short breath.’ When one breathes out a short breath, one knows, ‘I am breathing out a short breath.’

“One uses the following practice: ‘Breathing in, I am aware of my whole body [or the whole body of the breath, that is the full length of it]. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

“Just as a skilled potter knows when making a long turn on the wheel, ‘I am making a long turn,’ and knows when making a short turn, ‘I am making a short turn,’ so a practitioner, when breathing in a long breath, knows, ‘I am breathing in a long breath,’ and when breathing in a short breath, knows, ‘I am breathing in a short breath,’ when breathing out a long breath, knows, ‘I am breathing out a long breath,’ and when breathing out a short breath, knows, ‘I am breathing out a short breath.’ More