The Four Fields of Mindfulness

(Satipatthana Sutta)

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(I)

The following are the words that I have heard the Buddha taught, while still living in Kammassadhamma, in a village of the Kuru.

One day the Blessed One called the novices: "Teacher!" The mourners said, "Dear Buddha, we are here." The Buddha said: "This is the only way to help beings achieve purity, to overcome defilements, to eliminate suffering, to attain enlightenment and to attain Nirvana: that is the path of the four spells Stay in mindfulness.

What are the four refuge in mindfulness?

1. Hey seniors! The mendicant abides in mind  contemplation of the body, mindfulness , clarity, and alertness, leaving out all lust and despair for life.
2. Hey seniors! The mendicant abides in  contemplation of sensation in sensation , delicacy, clarity, and alertness, leaving out all lust and despair for life.
3. Hey seniors! The mendicant abides in  mind contemplation , consciousness , clarity, and awakening, abandoning all greed and despair for life.
4. Hey seniors! The mendicant abides in the  contemplation of the object of consciousness in the object of consciousness , delicate, clear and alert, out of all desire and despair for life.

(II)

Hey seniors! The mendicant abides in  the body contemplation of the body  like?

The seeker goes to a forest, or to a tree, or to an empty house, sit down in a lotus position, keep his body straight and set his mind in front of him. He breathes in with a clear mind that he is breathing in.He exhales with a clear consciousness that he is exhaling. Breathing in a long breath, he realizes that we are breathing in a long breath. Exhaling a long breath, he is aware that: we are breathing out a long breath. Breathing in a short breath, he realizes that we are breathing in a short breath. Exhaling a short breath, he is aware that: we are breathing out a short breath. As with a long spin, the skilled craftsman realizes that he is rotating a long ring, and when he turns a short round, realizes that he is rotating a short round.

When he breathes in a long breath, the mendicant realizes that he is breathing in a long breath, when he breathes out a long breath, realizing that he is breathing out a long breath; Whenever you breathe in a short breath, be aware that you are breathing in a short breath, each time you exhale a short breath, aware that you are breathing out a short breath.

He practices himself as follows:

"I was breathing in and had a clear awareness of my whole body. I was breathing out and aware of my whole body."

"I was breathing in and making my body function calm, I was exhaling and making my body function calm."

In this way, he resides in mindfulness of the body, or contemplation within, or contemplation outside of the body, or contemplation both inside and outside.

He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. Body contemplation of the body is like that, ladies and gentlemen.

As such, the mendicant abides in mindfulness of the body in the body, or contemplation within, or contemplation outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or meditates on the process of destruction in the body, or contemplates both the arising process and the process of destroying the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

When walking to and fro, the mendicant also applies his illuminated sense of the going or going back;When looking ahead, bending down, stretching, he also applies the sense of clarity; When wearing a cassock, carrying a bowl, he also reflects the sense of clarity; When eating food, drinking water, chewing food, tasting food, he also applies that sense of clarity; When defecating, urinating, he also reflects that sense of clarity; walking, standing, lying, sitting, sleeping, awake, speaking, or silent, he also applies that consciousness to himself.

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

"The mendicant contemplates the body itself from the heels upwards and from the top of the hair downwards, surrounded by a layer of skin and filled with many kinds of impurities: this is my body, this is my hair. flesh, veins, bone, pulp, kidney, heart, liver, larynx, spleen, lung, intestines, intestinal membrane, feces, bile, sputum, blood, sweat, fat, honey, fat, saliva, fluid, joints, urine.

For example, there is a bag full of grains, such as brown rice, marinated rice, green beans, sesame seeds, sesame seeds, white rice and two sacks that can open. people with good eyes, when you open the bag, see clearly all the seeds contained in the bag.This is the brown rice, rice, that is this rice, this is green beans, this is beans, here Also, when observing the body itself, the mendicant sees everything from his heels to the top of his head, and from the top of his head down to the heel, covering by a layer of skin and filled with many kinds of impurities: our body, this is the hair, this is the hair, nails, teeth, skin, meat, tendons, bone, pulp, kidney, heart, liver the spleen, lungs, intestines, membranes t, feces, bile, sputum, blood, sweat, fat, gall, tallow, saliva, fluid, joints, urine.

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

Again, the mendicants! In any posture of this body, the mendicant also contemplates the elements that make up the body itself: "In this body there is a soil element, a water element, a fire element and a factor wind."

Like a skilled butcher or an apprentice, killing an ox and sitting in the crossroads and slicing the bull into many parts, the same mendicant, in any posture of his body, also Contemplate the elements that make up the body itself: "In this body there is a soil element, a water element, a fire element, and a wind element."

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

For example, when a corpse is thrown into the grave for a day, two days or three days, blown up, blue, rotten, the novice reflects on that truth in his body: My body, too, will become like that, no way to escape. "

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

Then, as a corpse slammed into the graveyard, crowded, hawks, vultures and wolves eats, and the worms spawn, the officer examines that truth in the body itself. "My body, too, will become like that, no way to escape."

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

As if seeing a corpse thrown away in the grave, just a skeleton with little meat and blood, the bones are joined together by the tendons ...

As if seeing a corpse drowning in the grave, only a skeleton, no longer a meat but still caught in the blood, the bones are joined together by the tendons ...

As if seeing a corpse drowning in the grave, only a skeleton, no meat and no blood, no bones are connected by the fibers. .

Then, as if a corpse had been cast in the grave, there was only a fragment of bones left; this was the bones of the hand, the bones of the hindquarters, the bones of the thigh, the bones of the buttocks; , spine and skull

Then there was a corpse left in the grave, only a shell of white shells ...

As if seeing a corpse thrown out of the grave, there was only a pile of dry bones left over for a year.

Then, as if a corpse was thrown away in the graveyard, there was only a piece of bone that was dissolved into dust.

The novice reflects on that truth in his own body: "My body is the same, so will it be, no way to escape."

In that way, the mendicant abides in mindfulness of the body in the body; or mindfulness inside, or mindfulness outside of that body, or mindfulness both inside and outside. He dwells in mindfulness of the process of arising in the body, or contemplating the process of destruction in the body, or contemplating both the arising process and the process of destruction in the body. Or he contemplates: "There is a body here," enough to contemplate and be aware of the presence of that body, and as such, he resides freely, free from anything in life is busy. The mantra of body contemplation is like that, ladies and gentlemen.

(III)

Hey seniors! The mendicant abides in  contemplation of sensation in sensation  .

Whenever there is a feeling of pleasure, the mendicant realizes that "We have a pleasure sensation."

Whenever there is a feeling of suffering, one realizes that "I have a feeling of suffering."

Whenever there is a feeling of pleasure and no suffering, he is aware that "We have a feeling of pleasure and no suffering."

When there is a feeling of physical pleasure, he is aware that he is having a physical pleasure.

When there is a sense of pleasure, he is aware that he is having a mental pleasure.

When there is a feeling of physical suffering, he is aware that he is experiencing a physical suffering.

When there is a feeling of mental distress, he is aware that "We have a mental suffering."

When there is a material feeling without pleasure and no suffering, he is aware that he is having a material feeling without pleasure nor suffering.

When there is a sense of non-pleasure and no suffering, he is aware that he has a feeling of pleasure and no suffering.

In so doing, the mendicant lives in the perception of sensation in sensation; or mindfulness within, or contemplation outside the sensation, or mindfulness both inside and outside. He dwells in the permanent contemplation of the arising process of sensation, or contemplates the process of the destruction of the sensation, or contemplates both the arising process and the process of the destruction of the sensation. Or he contemplates: "There is feeling here," enough to contemplate and be aware of the presence of that feeling, and as such, he resides freely, free from anything in life is busy. The sensual mourner is like that, ladies and gentlemen.

(IV)

Hey guys! How does a mentor stay in  mind contemplation of mind  ?

Whenever the inner body has the desire, the conscier is aware that there is inner desire. When there is no inner desire, he is aware that there is no inner desire.

Whenever there is anger in the mind, the healer is aware that there is anger in the mind. Whenever there is no anger in the mind, he is aware that there is no anger in the mind.

Whenever the mind is deluded, one becomes aware that one's mind is deluded. Whenever my mind is not deluded, it is aware that my mind is not deluded.

Whenever my mind is collecting, I realize that my consciousness has collected photography. Whenever my mind is eight, I realize that my mind is scattered.

Whenever the mind becomes full, it becomes aware that the mind becomes full. Whenever the mind becomes narrow, he becomes aware that his mind becomes narrow.

Whenever the mind reaches its highest state, it is aware that its mind reaches its highest state.Whenever his mind is not reached to the highest state, he is aware that his mind does not reach its highest state.

Whenever the mind is intentional, it is aware that the mind is intentional. Whenever the mind is not focused, it is aware that the mind is not intended.

Whenever my mind is liberated, he is aware that his mind is free. Whenever my mind is not free, he knows that his mind is not free.

In so doing, the mendicant abides in mindfulness of mind in the mind; or mindfulness within, or contemplation outside of consciousness, or mindfulness both inside and outside. He dwells in mindfulness of the arising process in the mind, or contemplates the process of destruction in the mind, or contemplates the process of destruction in the mind, or contemplates both the arising process and the process of destruction. eradicate the mind. Or he contemplates: "There is consciousness," enough to contemplate and be aware of the presence of that mind, and as such, he lives freely, free from anything in the world. life is busy. The mantra of mental awareness is like that, ladies and gentlemen.

(V)

Hey seniors! The mendicant abides in the  contemplation of the object of consciousness in the object of consciousness  .

First of all he contemplates the object of consciousness in the object of consciousness on the five phenomena of obscuration. But contemplating how?

1. When there is  craving , the mendicant becomes aware that he has craving. When there is no craving, he is aware that he does not have craving. When an unconscious desire begins to arise, he becomes aware of that arising. When a thought of sentient love is being eliminated, he becomes aware of that extermination. When a craving is eliminated and no longer reborn, he is also aware of it.
2. When there is  anger , the mendicant is aware that he has anger. When there is no anger, he is aware that he has no anger. When a thought of anger begins to arise, he becomes aware of that arising. When a thought of anger arises that is being eliminated, he becomes aware of that extermination. When an idea of ​​anger has been eliminated and can no longer be reborn, he is also aware of it.
3. When  confused and sleepy , the mendicant is aware that he is confused and sleepy. When there is no confusion and sleepiness, he is aware that he is unconscious and sleepy. When unconsciousness and sleepiness have arisen, they are aware of the arising. When the unconsciousness and drowsiness is being eliminated, he becomes aware of the extermination.When confusion and sleepiness are eliminated and it is no longer possible to be reborn, he is also aware of it.
4. When there is  insecurity and regret , the mendicant is aware that he is agitated and regret.When there is no agitation and regret, he is aware that he has no agitation and regret. When agitated insecurity and remorse are not arisen that now arise, he is aware of the birth that.When agitated insecurity and remorse are being eliminated, he is aware of the removal of it.When agitated insecurity and regret are eliminated and no longer reborn, he is also aware of that.
5. When  in doubt , the mendicant is aware that he is in doubt. Without doubt, he is aware that he has no doubts. When doubt is not arising that now began to arise, he is aware of that arising.When doubt arises and is being eliminated, he becomes aware of that extermination. When doubt has been eliminated and no longer reborn, he is also aware of that.

In so doing, the mendicant dwells in mindfulness of the object of consciousness in the object of consciousness; or mindfulness within, or contemplation outside of the object of consciousness, or contemplation both within and outside that object of consciousness. He dwells in the permanent contemplation of the process of arising in the object of consciousness, or contemplating the process of destruction in the object of consciousness, or contemplating both the arising process and the process of destruction in the object of consciousness. . Or he contemplates: "There is a conscious object here," enough to contemplate and be aware of the presence of that mental object, and as such, he lives freely, without any What in life is busy. The novice contemplating the object of consciousness in the object of consciousness is like that, ladies and gentlemen.

Next, the mendicant of the five aggregates is under the influence of clinging, as the object of consciousness in the object of consciousness. How to meditate?

The monk recited as follows:

"This is the material form, and this is the arising of the physical form, and this is the destruction of the physical form." 
This is the feeling, and this is the arising of the sensation. Removal of sensations. 
this is perception; this is the arising of consciousness, and this is the destruction of consciousness. 
this is the heart; this is the arising of mind and this is the destruction of the mind investment. 
it is aware, this is the arising of perception, and this is the destruction of awareness.

In so doing, the mendicant dwells in mindfulness of the object of consciousness in the object of consciousness; or mindfulness inside, or contemplation outside the five aggregates that are under the influence of clinging, such as the object of consciousness in the object of consciousness, or contemplation both inside and outside. He lives in contemplation of the arising process, or the process of destruction, or contemplation of both the arising process and the process of destruction of the five aggregates that are under the influence of clinging, such as the object of the mind consciousness in the object of consciousness. Or he contemplates: "There are five groups gathered here," enough to contemplate and be aware of the presence of five aggregates that are under the influence of clinging, and as such, he resides I do not have anything in my life to get in trouble.

Next, the mendicant contemplates the six senses and the six types of objects, such as the object of consciousness in the object of consciousness.

How contemplative?

The mendicant consciousness of the eye and the object of the eye is the form and the internal organs created by the eye and form. He is aware of the unbounded birth is now arising. He is aware of the arising bonds that are being destroyed. He is aware of the destructive bonds and is not born again.

The mendicant of the ear and the object of the ear is the sound and the internal organs created by the ear and the sound. He is aware of the unbounded birth is now arising. He is aware of the arising bonds that are being destroyed. He is aware of the destructive bonds and is not born again.

The nostrils of the nose and the object of the nose are the scent and the internal organs formed by the nose and the scent. He is conscious of the unbounded births that are arising now, of the arising bonds that are now being destroyed and of those that have been eliminated and are no longer reborn.

The mendicant is aware of the tongue and the object of the tongue is the taste and the innermost parts of the tongue and taste. He is conscious of the unbounded births that are arising now, of the arising bonds that are now passing away and of the bonds that have been destroyed and are no longer reborn.

The mendicant consciousness of the body and the object of the body is the touch and the internal body made of body and touch. He is conscious of the unbounded births that are arising now, of the arising bonds that are now being destroyed and of the bonds that have been destroyed and are no longer reborn.

The mendicant consciousness of the mind and object of the mind is the dharma and the internal structure of the mind and the dharma. He is conscious of the unbounded births that are arising now, of the arising bonds that are now being destroyed and of the bonds that have been destroyed and are no longer reborn.

In so doing, the mendicant dwells in the contemplation of the six senses and the six types of objects as the object of consciousness in the object of consciousness; or mindfulness inside, or contemplation outside, or contemplation both inside and outside the object of consciousness. He dwells in contemplation of the arising process in the object of consciousness, or the process of destruction in the object of consciousness, or the process of arising and the process of destruction in the object of consciousness. Or he contemplates: "There are six types of objects of consciousness," enough to contemplate and be aware of the presence of the object of consciousness in that object of consciousness, and thus, I do not have anything in my life to get in trouble. The contemplation of the six senses and their six kinds of objects as the object of consciousness in the object of consciousness is thus,

Next, the mendicant contemplates the seven elements of gnosis as the object of consciousness in the object of consciousness.

How contemplative?

1. When there is the element of  mindfulness , the mendicant is aware that he is mindful. He contemplated that his mind is mindful. Without awareness, he is aware that he has no awareness. He is aware of mindfulness is not born now, arise mindfulness has been born now is accomplished fullness.
2. When there is an element of  contemplation , the mendicant is aware that he or she is contemplating. He contemplated that his mind is contemplating. When there is no reflection, he is aware that he has no contemplation. He is aware of an effect of contemplation that is not arisen now, an effect of contemplation has arisen now being fulfilled.
3. When there are elemental  essence , the mendicant consciousness is that he is specialized, reflecting that his mind is crystal. When there is no concentration, he is aware that his mind is not specialized. He is aware of an emptiness that is not arisen now, about a purity that has arisen now reaching fullness.
4. When there is a happy element  , the mendicant is aware that he is happy, contemplating that his mind is happy. When there is no joy, he is aware that his mind is not happy. He is aware of the joy that is not arising now, the joy that has arisen now is coming to fullness.
5. When there is  relief , the mendicant is aware that he is relieved, reflecting that his mind is relieved. When there is no relief, he is aware that he is not relieved. He is aware of the relief that is not arising now arise, the relief that has arisen now is reaching fullness.
6. When there is a  determinant , the mendicant is aware that he is intended, contemplating that his mind is intentional. When there is no intention, he is aware that his mind is not determined.He is aware of the center of consciousness is not arising now arise, the center of concentration has come to the achievement of fullness.
7. When there are factors to  drop , the mendicant consciousness that he has let go, contemplating that his mind is let go. When there is no drop, he is aware that he does not drop. He is aware of the unconditioned release that is arising, the release that has been born is being accomplished.

In so doing, the mendicant dwells in contemplation of the seven elements of gnosis as the object of consciousness in the object of consciousness; or mindfulness inside, or contemplation outside, or contemplation both inside and outside the object of consciousness. He dwells in the permanent contemplation of the arising process of that object of consciousness, or the process of destruction on that object of consciousness, or both the process of arising and the process of destruction on that object of consciousness. Or he contemplates: "There are seven elements of enlightenment here," enough to contemplate and be aware of the presence of the object of consciousness in that object of consciousness, and so he resides I do not have anything in my life to get in trouble. The contemplation of the seven elements of gnosis as the object of consciousness in the object of consciousness is like that, ladies and gentlemen.

Next, the mendicant contemplates the four noble truths as the object of consciousness in the object of consciousness.

How contemplative?

When the event is suffering, the mendicant contemplates: "This is suffering."

When the fact is the cause of suffering, he contemplates: "This is the cause of suffering."

When the event is suffering can be stopped, he contemplates: suffering can be stopped.

When the event is the path leading to the cessation of suffering, he contemplates: there is a path leading to the cessation of suffering.

In that way, the mendicant abides contemplating the four noble truths as the object of consciousness in the object of consciousness; or mindfulness inside, or contemplation outside, or contemplation both inside and outside the object of consciousness. He dwells in contemplation of the arising process of that object of consciousness, or the process of destruction on that object of consciousness, or contemplates both the arising process and the process of destruction on that object of consciousness. .Or he contemplates: "There are four noble truths here," enough to contemplate and realize the presence of the object of consciousness in that object of consciousness, and so he resides in a self Do not get caught up in anything in life. The contemplation of the four noble truths as the object of consciousness in the object of consciousness is like that, ladies and gentlemen.

(WE)

Hey mister! The mendicant who practiced the four mental contemplations for the past seven years may have the ability to attain enlightenment right here and in this life, or if the message is still attainable. come back.

Hey mister! Do not say anything for seven years. Those who practice these four formations of contemplation for six years, five years, four years, three years, two years and one year can attain the righteousness of mind, here and in this life, or if they exist. The newspaper also achieved the fruit is no longer returned.

Hey mister! Do not say anything for a year. One who practices the four contemplations for seven months, or six months, or five months, or four months, three months, two months, one month or half a month, can attain right attainment here and there. In this life, or if the message is still available, the fruit is no longer returned.

Hey seniors! Do not say anything for half a month. Whoever practiced the four meditations for a week, he can attain the position of righteousness here and in this life, or if the message is still achieved, it will no longer return.

For this reason, I have said that this is the only way to help beings achieve purity, overcome suffering, eliminate suffering, reach the right path and attain Nirvana, the path Of the four abiding in mindfulness. "

The Buddha taught like that. The mourners happily record and follow people. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.30/7/2018.