Buddhist Sutras and Scriptures

Setting In Motion The Wheel of Truth


Thus have I heard:

On one occasion the Blessed One was living in the Deer Park at Isipatana (the Resort of Seers) near Varanasi (Benares). Then he addressed the group of five monks (bhikkhus):

“Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. (What are the two?) There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable.

“Avoiding both these extremes, the Tathagata (The Perfect One) has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized by the Tathagata…? It is the Noble Eightfold path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. This is the Middle Path realized by the Tathagata which gives vision, which gives knowledge, and leads to calm, to insight, to enlightenment, and to Nibbana.

“The Noble Truth of Suffering (dukkha), monks, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering — in brief the five aggregates subject to grasping are suffering.

“The Noble Truth of the Origin (cause) of Suffering is this: It is this craving (thirst) which produces re-becoming (rebirth) accompanied by passionate greed, and finding fresh delight now here, and now there, namely craving for sense pleasure, craving for existence and craving for non-existence (self-annihilation).

“The Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

“The Noble Truth of the Path Leading to the Cessation of Suffering is this: It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

“‘This is the Noble Truth of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth, should be fully realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth has been fully realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Origin (cause) of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of Suffering as a noble truth should be eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of suffering as a noble truth has been eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Cessation of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth, should be realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth has been realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Path leading to the cessation of suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Path leading to the cessation of suffering, as a noble truth, should be developed’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Path leading to the cessation of suffering, as a noble truth has been developed’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“As long as my knowledge of seeing things as they really are, was not quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths, I did not claim to have realized the matchless, supreme Enlightenment, in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. But when my knowledge of seeing things as they really are was quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths, then I claimed to have realized the matchless, supreme Enlightenment in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. And a vision of insight arose in me thus: ‘Unshakable is the deliverance of my heart. This is the last birth. Now there is no more re-becoming (rebirth).’”

This the Blessed One said. The group of five monks was glad, and they rejoiced at the words of the Blessed One.

When this discourse was thus expounded there arose in the Venerable Kondañña the passion-free, stainless vision of Truth (dhamma-cakkhu; in other words, he attained sotapatti, the first stage of sanctity, and realized: “Whatever has the nature of arising, has the nature of ceasing.”

Now when the Blessed One set in motion the Wheel of Truth, the Bhummattha devas (the earth deities) proclaimed: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.”

Hearing these words of the earth deities, all the Catummaharajika devas proclaimed: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.” These words were heard in the upper deva realms, and from Catummaharajika it was proclaimed in Tavatimsa… Yama… Tusita… Nimmanarati… Paranimmita-vasavatti… and the Brahmas of Brahma Parisajja… Brahma Purohita… Maha Brahma… Parittabha… Appamanabha… Abhassara… Parittasubha… Appamana subha… Subhakinna… Vehapphala… Aviha… Atappa… Sudassa… Sudassi… and in Akanittha: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.”

Thus at that very moment, at that instant, the cry (that the Wheel of Truth is set in motion) spread as far as Brahma realm, the system of ten thousand worlds trembled and quaked and shook. A boundless sublime radiance surpassing the effulgence (power) of devas appeared in the world.

Then the Blessed One uttered this paeon of joy: “Verily Kondañña has realized; verily Kondañña has realized (the Four Noble Truths).” Thus it was that the Venerable Kondañña received the name, “Añña Knondañña’ — Kondañña who realizes.”

Mahacattarisaka Sutra

I heard thus.

At one time the Blessed One lived in the monastery offered by Anàthapiïóika in Jeta's grove in Sàvatthi. The Blessed One addressed the bhikkhus from there. `Bhikkhus, I will preach the noble, right concentration together with the means and accessories, listen carefully and attentively

Bhikkhus, what is noble right concentration together with the means and accessories? It is right view, right thoughts, right speech, right actions, right livelihood, right endeavour and right mindfulness. Bhikkhus, the mind's one pointedness, endowed with these seven factors is called noble right concentration together with the means and the accessories.

Bhikkhus, here right view is foremost. How does right view become foremost? Wrong view is known as wrong view, right view is known as right view, to someone that is right view. Bhikkhus, what is wrong view? There are no results for gifts, sacrifices and offerings. There are no results for good and bad actions. There is no this world, no other world, no mother, no father, no spontaneously arisen beings, There are no recluses and brahmins who realizing this world and the other world declare it. Bhikkhus, this is wrong view.

Bhikkhus, what is right view? I say right view is twofold. There is right view with desires to share merit, which mature as substratum and right view, that is noble, without desires, transcends this world and is a feature of the path.

What is right view with desires to share merit, which mature as substratum? There are results for gifts, sacrifices and offerings. There are results for good and bad actions. There is this world, another world, mother, father, spontaneously arisen beings, There are recluses and brahmins who realizing this world and the other world declare it. This is right view with desires, to share merit, which mature as substratum.

Bhikkhus, what is right view, that is noble, without desires, transcending this world is a feature of the path? The noble mind's development of the enlightenment factor investigation of the Teaching without desires, together with the path factors of wisdom, the faculty of wisdom, the power of wisdom, is right view that is noble, transcending this world and is a feature of the path. He endeavours to dispel wrong view and gets established in right view, that becomes his right endeavour. He mindfully dispels wrong view and abides established in right view, that becomes his right mindfulness. Thus these three things follow each other, turning in a circle. Such as right view, right endeavour and right mindfulness.

Bhikkhus, here right view becomes foremost. How does right view become foremost? Knows wrong thoughts as wrong thoughts and right thoughts as right thoughts, that becomes his right view. Bhikkhus, what are wrong thoughts? Sensual thoughts, angry thoughts and hurting thoughts are wrong thoughts. Bhikkhus, what are right thoughts? Bhikkhus, I say right thoughts too are twofold. There are right thoughts with desires, to share merit, which mature as substratum and right thoughts, that are noble, without desires, transcendingthis world and is a feature of the path.

What are right thoughts with desires to share merit, which mature as substratum? They are non sensual thoughts, non angry thoughts and non hurting thoughts These are right thoughts with desires, to share merit, which mature as substratum. Bhikkhus, what are right thoughts, that are noble, without desires, transcending this world is a feature of the path? The logically applied reasoning thoughts, which focus attention to fix verbal determinations in the noble path mind, without desires, are noble right thoughts transcending this world and they are a feature of the path. He endeavours to dispel wrong thoughts and get established in right thoughts, that becomes his right endeavour. He mindfully dispels wrong thoughts and abides established in right thoughts, that becomes right mindfulness, to him Thus these three things follow each other, turning in a circle. Such as right view, right endeavour and right mindfulness.

Bhikkhus, here right view becomes foremost. How does right view become foremost? Knows wrong words as wrong words and right words as right words, that becomes his right view. Bhikkhus, what are wrong words? Telling lies, speaking maliciously, talking roughly and speaking frivolously, are wrong words. Bhikkhus, what are right words? Bhikkhus, I say right words too are twofold. There are right words with desires, to share merit, which matures as substratum and right words, that are noble, without desires, transcending this world is a feature of the path.

What are right words with desires to share merit, which mature as substratum? Abstaining from telling lies, abstaining from speaking maliciously, abstaining from talking roughly and abstaining from speaking frivolously, These are right words with desires, to share merit and they mature as substratum. Bhikkhus, what are right words, that are noble, without desires, transcending this world, is a feature of the path? The noble, mind, developing the noble path and features, abstains and is far removed from the four verbal misconducts. These are right words that are noble, without desires transcending this world is a feature of the path. He endeavours to dispel wrong words and gets established in right words, that becomes his right endeavour. He mindfully dispels wrong words and abides established in right words, that becomes right mindfulness, to him Thus these three things follow each other, turning in a circle. Such as right view, right endeavour and right mindfulness.

Bhikkhus, here right view becomes foremost. How does right view become foremost? Knows wrong actions as wrong actions and right actions as right actions, that becomes his right view. Bhikkhus, what are wrong actions? Destroying life, taking the not given and misconducting sexually. Bhikkhus, what are right actions? Bhikkhus, I say right actions too are twofold. There are right actions with desires, to share merit, which mature as substratum and right actions, that are noble, without desires, transcending this world and is a feature of the path.

What are right actions with desires to share merit, which mature as substratum? Abstaining from destroying life, abstaining from taking the not given, and abstaining from misconducting sexually. These are right actions with desires, to share merit and they mature as substratum. Bhikkhus, what are right actions, that are noble, without desires, transcending this world, is a feature of the path? The noble, mind, developing the noble path and features, abstains and is far removed from the three ? misconducts. These are noble right actions transcending this world and is a feature of the path. He endeavours to dispel wrong actions and gets established in right actions, that becomes his right endeavour. He mindfully dispels wrong actions and abides established in right actions, that becomes right mindfulness to him Thus these three things follow each other, turning in a circle. Such as right view, right endeavour and right mindfulness.

The Path , excerpt from The Dhammapada

Of all the paths
the Eightfold Path is the best;
of all the truths
the Four Noble Truths are the best;
of all things
passionlessness is the best:
of men the Seeing One is the best.
This is the only path;
there is none other
for the purification of insight.
Tread this path,
and you will bewilder Mara.
Walking upon this path
you will make an end of suffering.
Having discovered
how to pull out the thorn of ? ,
I make known the path.
You yourselves must strive;
the Buddhas only point the way.
Those meditative ones who tread the path
are released from the bonds of Mara.
"All conditioned things are impermanent" —
when one sees this with wisdom,
one turns away from suffering.
This is the path to purification.
"All conditioned things are unsatisfactory" —
when one sees this with wisdom,
one turns away from suffering.
This is the path to purification.
"All things are not-self" —
when one sees this with wisdom,
one turns away from suffering.
This is the path to purification.
The idler who does not exert himself when he should,
who though young and strong is full of sloth,
with a mind full of vain thoughts —
such an indolent man
does not find the path to wisdom.
Let a man be watchful of speech,
well controlled in mind,
and not commit evil in ? action.
Let him purify these three courses of action,
and win the path made known by the Great Sage.
Wisdom springs from meditation;
without meditation wisdom wanes.
Having known these two paths of progress and decline,
let a man so conduct himself
that his wisdom may increase.
Cut down the forest (? ), but not the tree;
from the forest springs fear.
Having cut down the forest
and the underbrush (desire),
be passionless, O monks!
For so long as the underbrush of desire,
even the most subtle,
of a man towards a woman is not cut down,
his mind is in ? ,
like the sucking calf to its mother.
Cut off your affection in the manner of a man
plucks with his hand an autumn lotus.
Cultivate only the path to peace, Nibbana,
as made known by the Exalted One.
"Here shall I live during the rains,
here in winter and summer" —
thus thinks the fool.
He does not realize the danger
(that death might intervene).
As a great flood
carries away a sleeping village,
so death seizes and carries away
the man with a clinging mind,
doting on his children and cattle.
For him who is assailed by death
there is no protection by kinsmen.
None there are to save him —
no sons, nor father, nor relatives.
Realizing this fact, let the wise man,
restrained by morality,
hasten to clear the path leading to Nibbana.

And how does a monk live contemplating the body in the body?

Herein, monks, a monk, having gone to the forest, to the foot of a tree or to an empty place, sits down with his legs crossed, keeps his body ? and his mindfulness alert.

Ever mindful he breathes in, mindful he breathes out. Breathing in a long breath, he knows, "I am breathing in a long breath"; breathing out a long breath, he knows, "I am breathing out a long breath"; breathing in a short breath, he knows, "I am breathing in a short breath"; breathing out a short breath, he knows, "I am breathing out a short breath."

"Experiencing the whole (breath-) body, I shall breathe in," thus he trains himself. "Experiencing the whole (breath-) body, I shall breathe out," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe in," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe out," thus he trains himself.

Just as a skillful turner or turner's apprentice, making a long turn, knows, "I am making a long turn," or making a short turn, knows, "I am making a short turn," just so the monk, breathing in a long breath, knows, "I am breathing in a long breath"; breathing out a long breath, he knows, "I am breathing out a long breath"; breathing in a short breath, he knows, "I am breathing in a short breath"; breathing out a short breath, he knows, "I am breathing out a short breath." "Experiencing the whole (breath-) body, I shall breathe in," thus he trains himself. "Experiencing the whole (breath-) body, I shall breathe out," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe in," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe out," thus he trains himself.

Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body. Or his mindfulness is established with the thought: "The body exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.


And further, monks, a monk knows, when he is going, "I am going"; he knows, when he is standing, "I am standing"; he knows, when he is sitting, "I am sitting"; he knows, when he is lying down, "I am lying down"; or just as his body is disposed so he knows it.

Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body. Or his mindfulness is established with the thought: "The body exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.


And further, monks, a monk, in going forward and back, applies clear comprehension; in looking straight on and looking away, he applies clear comprehension; in bending and in stretching, he applies clear comprehension; in wearing robes and carrying the bowl, he applies clear comprehension; in eating, drinking, chewing and savoring, he applies clear comprehension; in walking, in standing, in sitting, in falling asleep, in waking, in speaking and in keeping silence, he applies clear comprehension.

Thus he lives contemplating the body in the body...

And further, monks, a monk reflects on this very body enveloped by the skin and full of manifold impurity, from the soles up, and from the top of the head-hairs down, thinking thus: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, ? ."

Just as if there were a double-mouthed provision bag full of various kinds of grain such as hill paddy, paddy, green gram, cow-peas, sesamum, and husked rice, and a man with sound eyes, having opened that bag, were to take stock of the contents thus: "This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesamum, this is husked rice." Just so, monks, a monk reflects on this very body enveloped by the skin and full of manifold impurity, from the soles up, and from the top of the head-hairs down, thinking thus: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, ? ."

Thus he lives contemplating the body in the body...

And further, monks, a monk reflects on this very body, however it be placed or disposed, by way of the material elements: "There are in this body the element of earth, the element of water, the element of fire, the element of wind."

Just as if, monks, a clever cow-butcher or his apprentice, having slaughtered a cow and divided it into portions, should be sitting at the junction of four high roads, in the same way, a monk reflects on this very body, as it is placed or disposed, by way of the material elements: "There are in this body the elements of earth, water, fire, and wind."

Thus he lives contemplating the body in the body...

And how, monks, does a monk live contemplating feelings in feelings?

Herein, monks, a monk when experiencing a pleasant feeling knows, "I experience a pleasant feeling"; when experiencing a painful feeling, he knows, "I experience a painful feeling"; when experiencing a neither-pleasant-nor-painful feeling," he knows, "I experience a neither-pleasant-nor-painful feeling." When experiencing a pleasant worldly feeling, he knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant spiritual feeling, he knows, "I experience a pleasant spiritual feeling"; when experiencing a painful worldly feeling, he knows, "I experience a painful worldly feeling"; when experiencing a painful spiritual feeling, he knows, "I experience a painful spiritual feeling"; when experiencing a neither-pleasant-nor-painful worldly feeling, he knows, "I experience a neither-pleasant-nor-painful worldly feeling"; when experiencing a neither-pleasant-nor-painful spiritual feeling, he knows, "I experience a neither-pleasant-nor-painful spiritual feeling."

Thus he lives contemplating feelings in feelings internally, or he lives contemplating feelings in feelings externally, or he lives contemplating feelings in feelings internally and externally. He lives contemplating origination factors in feelings, or he lives contemplating dissolution factors in feelings, or he lives contemplating origination-and-dissolution factors in feelings. Or his mindfulness is established with the thought, "Feeling exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating feelings in feelings.


And how, monks, does a monk live contemplating consciousness in consciousness?

Herein, monks, a monk knows the consciousness with ? , as with ? ; the consciousness without ? , as without ? ; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the developed state of consciousness as the developed state; the undeveloped state of consciousness as the undeveloped state; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the concentrated state of consciousness, as the concentrated state; the unconcentrated state of consciousness, as the unconcentrated state; the freed state of consciousness, as the freed state; and the unfreed state of consciousness as the unfreed state.

Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination factors in consciousness, or he lives contemplating dissolution-factors in consciousness, or he lives contemplating origination-and-dissolution factors in consciousness. Or his mindfulness is established with the thought, "Consciousness exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating consciousness in consciousness.

And further, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.

How, monks, does a monk live contemplating mental objects in the mental objects of the seven factors of enlightenment?

Herein, monks, when the enlightenment-factor of mindfulness is present, the monk knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent, he knows, "The enlightenment-factor of mindfulness is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.

When the enlightenment-factor of the investigation of mental objects is present, the monk knows, "The enlightenment-factor of the investigation of mental objects is in me"; when the enlightenment-factor of the investigation of mental objects is absent, he knows, "The enlightenment-factor of the investigation of mental objects is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in the development of the arisen enlightenment-factor of the investigation of mental objects comes to be.

When the enlightenment-factor of energy is present, he knows, "The enlightenment-factor of energy is in me"; when the enlightenment-factor of energy is absent, he knows, "The enlightenment-factor of energy is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of energy comes to be, and how perfection in the development of the arisen enlightenment-factor of energy comes to be.

When the enlightenment-factor of joy is present, he knows, "The enlightenment-factor of joy is in me"; when the enlightenment-factor of joy is absent, he knows, "The enlightenment-factor of joy is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of joy comes to be, and how perfection in the development of the arisen enlightenment-factor of joy comes to be.

When the enlightenment-factor of tranquillity is present, he knows, "The enlightenment-factor of tranquillity is in me"; when the enlightenment-factor of tranquillity is absent, he knows, "The enlightenment-factor of tranquillity is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of tranquillity comes to be, and how perfection in the development of the arisen enlightenment-factor of tranquillity comes to be.

When the enlightenment-factor of concentration is present, he knows, "The enlightenment-factor of concentration is in me"; when the enlightenment-factor of concentration is absent, he knows, "The enlightenment-factor of concentration is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of concentration comes to be, and how perfection in the development of the arisen enlightenment-factor of concentration comes to be.

When the enlightenment-factor of equanimity is present, he knows, "The enlightenment-factor of equanimity is in me"; when the enlightenment-factor of equanimity is absent, he knows, "The enlightenment-factor of equanimity is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of equanimity comes to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.

Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects. Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.

And further, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.

How, monks, does a monk live contemplating mental objects in the mental objects of the four noble truths?

Herein, monks, a monk knows, "This is suffering," according to reality; he knows, "This is the origin of suffering," according to reality; he knows, "This is the cessation of suffering," according to reality; he knows "This is the road leading to the cessation of suffering," according to reality.

Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects. Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.

Verily, monks, whosoever practices these four foundations of mindfulness in this manner for seven years, then one of these two fruits may be expected by him: highest knowledge (arahantship) here and now, or if some remainder of clinging is yet present, the state of non-returning.

O monks, let alone seven years. Should any person practice these four foundations of mindfulness in this manner for six years... five years... four years... three years... two years... one year, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.

O monks, let alone a year. Should any person practice these four foundations of mindfulness in this manner for seven months... six months... five months... four months... three months... two months... a month... half a month, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.

O monks, let alone half a month. Should any person practice these four foundations of mindfulness in this manner for a week, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.

Because of this it was said: "This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the four foundations of mindfulness."

Thus spoke the Blessed One. Satisfied, the monks approved of his words.