"Reverend," replied the monks. The Blessed One said this: <106>

2. "Monks, this is the direct path for the purification of beings, for the overcoming of grief and mourning, for the disappearance of pain and sorrow, for the attainment of the right sage, for the realization of Nibbāna, namely: the four locations of attention.

3. "What four? Here a monk in the body contemplates the body, and thus lives diligently, attentively and attentively, with desire for and sorrow for the world removed. He in feelings contemplates feelings, and thus lives diligently, attentively and attentively, with lust for and sorrow for the world removed He contemplates in mind the mind, and thus lives diligently, attentively and attentively, with desire for and sorrow for the world removed He contemplates in mental objects mental objects, and thus lives diligently, attentive and attentive, with lust for and sorrow for the world removed <107>

"Here, monks, a monk has gone to a forest, to the foot of a tree, or to an empty hut. He sits down with his legs crossed, straightens his torso, and has fixed his attention. And he breathes intently in, and exhale carefully.

"When he breathes in long, he knows, 'I am breathing in long.' When he exhales long, he knows, "I exhale long." When he takes a short breath, he knows, "I am taking a short breath." When he exhales briefly, he knows, "I exhale briefly." He trains [himself]: 'Experiencing the whole body, I shall breathe.' He trains [himself]: 'Experiencing the whole body, I shall exhale.' He trains [himself]: 'Soothing the bodily formations, I shall breathe.' He trains [himself]: 'Soothing the bodily formations, I shall exhale.'

"Monks, it is like a skillful lathe operator or his apprentice, who when he gives a long turn knows, 'I give a long turn,' and when he makes a short turn, he knows, 'I give a long turn. short turn.'

Similarly, bhikkhus, when a bhikkhu takes a long breath, he knows, "I am taking a long breath." When he exhales long, he knows, "I exhale long." When he takes a short breath, he knows, "I am taking a short breath." When he exhales briefly, he knows, "I exhale briefly." He trains [himself]: 'Experiencing the whole body, I shall breathe.' He trains [himself]: 'Experiencing the whole body, I shall exhale.' He trains [himself]: 'Soothing the bodily formations, I shall breathe.' He trains [himself]: 'Soothing the bodily formations, I shall exhale.'

5. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.(2) <108>

6. "And furthermore, monks, when a monk walks, he knows: 'I am walking.' When he stands, he knows, "I am standing." When he sits, he knows: 'I am sitting.' When he lies down, he knows: 'I am lying down.' Whatever position his body takes, he is aware of it.

7. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Either he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body. <109>

8. "And furthermore, bhikkhus, a bhikkhu acts with full attention when he goes forward or backward. And looking before him and beside him he acts with full attention. Bending and extending his limbs he acts with full attention. Carrying his overgarment, bowl and outer garment he acts fully attentive.Eating, drinking, chewing and tasting he acts fully attentive.Pooping and urinating he acts fully attentive.Walking, standing, sitting, sleeping, awake, speaking or being silent, he acts fully attentive.

9. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Or he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent that it is necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body. <110>

10. "And further, bhikkhus, does a bhikkhu regard this body from the soles of the feet upwards, and from the hair of the head downwards, bounded by the skin and filled with many kinds of filth, in this way: 'This body consists of head hair, body hair , nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, caul, undigested food, faeces, bile, mucus, pus, blood, sweat, fat, tears, sebum, saliva, snot, joint oil and urine.'

Monks, it is like a sack with openings at both ends, and filled with many kinds of grains: brown rice, red rice, beans, peas, sesame seeds, and white rice. And then a man with good eyesight would open that sack and considering it this way: 'This is brown rice, this is red rice, this is beans, this is peas, this is sesame seed, this is white rice.'

"Likewise, bhikkhus, does a bhikkhu regard this body from the soles of the feet upwards, and from the hair of the head downwards, bounded by the skin and filled with many kinds of filth, in this way: 'This body consists of head hair, body hair, nails , teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, caul, undigested food, faeces, bile, mucus, pus, blood, sweat, fat, tears, sebum, saliva, snot, joint oil and urine.'

11. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.<111> V — The Elements 12. "And furthermore, bhikkhus, does a bhikkhu consider this body, in whatever position or attitude it may be, as composed of elements: 'In this body there are the earth element, the water element, the heat element and the air element.'

“Monks, it is like a skilled butcher or his apprentice who would have slaughtered a cow and would have been sitting at a crossroads of four main roads, with that cow cut into pieces.

"Likewise, bhikkhus, does a bhikkhu regard this body, in whatever position or posture it is in, as composed of elements: 'In this body there are the earth element, the water element, the heat element, and the air -element.'

13. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Or he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent that it is necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body. <112>

VI — The Nine Reflections on the Cremation Ground 14. "And further, monks, as if a monk were to see a body left in a cremation ground, dead for one, two, or three days, swollen, purplish-blue, and exuding pus—he compares his own body with it: "This body is of the same nature; this body shall also be so; this body cannot escape it."

15. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.

16. "And again, monks, as if a monk should see a body left in a cremation ground, and eaten by crows, hawks, vultures, dogs, jackals, or other kinds of creatures - he compares his own body to it: 'This body is of the same nature; this body shall also be so; this body cannot escape it."

17. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Or he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.

18–22. "And furthermore, monks, as if a monk should see a body left behind in a cremation ground: a flesh-and-blood skeleton held together by sinews...a fleshless skeleton smeared with blood, held together by sinews. .. a skeleton without flesh and blood, held together by sinews ... — he compares his own body to it: "This body is of the same nature; this body will be so; this body cannot escape it."

23. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Either he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.

24. "And again, monks, as if a monk should see a body left in a cremation ground: bones not kept together, scattered in all directions — here a hand bone, there a foot bone, here an ankle bone, there a tibia , here a femur, there a hipbone, here a rib, there a vertebrae, here a sternum, there a scapula, here a cervical vertebra, there a jawbone, here a dentin, there the skull — he compares his own body to these: body is of the same nature; this body will also be so; this body cannot escape it."

25. "And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. Either he lives the quality of 'come into existence' in the contemplating the body, or contemplating the quality of "come to an end" in the body, or contemplating the property of "come into being" and "come to an end" in the body, Or attention is in him as follows present: "There is a body," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in the body contemplating the body.

26–30. "And furthermore, monks, as if a monk should see a body left in a cremation ground, bleached bones the color of shells ... heaped bones, three or four years old ... rotten bones, turned to powder — he compares his own body to that: "This body is of the same nature; this body will be so; this body cannot escape it."

31 And so he lives inwardly in the body contemplating the body, or outwardly in the body contemplating the body, or inwardly and outwardly in the body contemplating the body. contemplating, or contemplating the quality of 'come to an end' in the body, or contemplating the quality of 'come to an end' and 'come to an end' in the body, Or attention is present in him as follows : "There is a body," to the extent that it is necessary for knowledge and attention. And he lives independently, not clinging to anything in the world. Thus lives a monk in the body contemplating the body. <113>

"Here, monks, when a monk feels a pleasant feeling, he knows: 'I feel a pleasant feeling.' When he feels a painful feeling, he knows, "I feel a painful feeling." When he feels neither pleasant nor painful, he knows, "I feel neither pleasant nor painful." When he feels a pleasant physical feeling, he knows, "I feel a pleasant physical feeling." When he feels a pleasant spiritual feeling, he knows, "I feel a pleasant spiritual feeling." When he feels a painful physical sensation, he knows, "I feel a painful physical sensation." When he feels a painful spiritual feeling, he knows, "I feel a painful spiritual feeling." When he feels a neither-pleasant-neither-painful physical sensation, he knows, "I feel a neither-pleasant-neither-painful physical sensation." When he feels a neither-pleasant-neither-painful spiritual feeling, he knows, "I feel a neither-pleasant-nor-painful spiritual feeling."

33 "And so he lives inwardly in feelings contemplating feelings, or outwardly in feelings contemplating feelings, or inwardly and outwardly contemplating feelings. Either he lives contemplating the quality of 'coming into being' in feelings, or the quality of ' contemplating-to-come-end" in feelings, or considering the quality of "come-to-come-to-come" and "to-come-to-come" in feelings. Or attention is present in him as follows: "There is feeling," in that extent that it is necessary for knowledge and attention. And he lives independently, not clinging to anything in the world. Thus lives a monk in feelings contemplating feelings. <114>

"Here, monks, when the mind is desirous, a monk knows: 'The mind is desirous'. When the mind is not desirous, he knows: 'The mind is not desirous'. When the mind is angry, he knows: ' The mind is evil." When the mind is not evil, it knows, "The mind is not evil." When the mind is under the influence of delusions, it knows, "The mind is under the influence of delusions." When the mind is not is under the influence of delusions, he knows, "The mind is not under the influence of delusions."

When the mind is limited, it knows, "The mind is limited." When the mind is scattered, it knows: 'The mind is scattered'. (3) When the mind is exalted, it knows: 'The spirit is exalted'. When the mind is inferior, it knows, "The mind is inferior." When the mind is surpassed, he knows, "The mind is surpassed." When the mind is unsurpassed, it knows, "The mind is unsurpassed." When the mind is concentrated, it knows, "The mind is concentrated." When the mind is unconcentrated, it knows, "The mind is unconcentrated." When the mind is liberated, it knows, "The mind is liberated." When the mind is unliberated, it knows, "The mind is unliberated."

35. “And so he lives inwardly in the mind contemplating the mind, or outwardly in the mind contemplating the mind, or inwardly and outwardly in the mind contemplating the mind. contemplating the mind, or contemplating the property of "coming to an end" in the mind, or contemplating the property of "come to an end" and "come to an end" in the mind Or attention is in him as follows present: "There is [the] mind," to the extent necessary for knowledge and attention. And he lives independently, not clinging to anything in the world. Thus lives a monk in mind contemplating the mind. <115>

"Here, bhikkhus, does a monk live in mental objects contemplating mental objects, concerning the five hindrances. And how does a monk live in mental objects contemplating mental objects, concerning the five hindrances?

"Here, bhikkhus, when sensual desire is present in him, a monk knows: 'Sensual desire is present in me'. When sensual desire is not present in him, a monk knows: 'Sensual desire is not present in me'. And he knows how unborn sensual desire comes into being, and he knows how arisen sensual desire is abandoned, and he knows how abandoned sensual desire does not come into future generation.

"When evil will is present in him, he knows: 'Evil will is present in me'. When evil will is not present in him, he knows: 'Evil will is not present in me'. And he knows how unborn ill-will arises, and he knows how arisen evil-will is abandoned, and he knows how evil-will abandoned does not arise into future generation.

"When laziness and drowsiness are present in him, he knows: 'Idleness and drowsiness are present in me'. When laziness and drowsiness are not present in him, he knows: 'Idleness and drowsiness are not present in me'. And he knows how unborn laziness and drowsiness come into being, and he knows how laziness and drowsiness that has arisen are abandoned, and he knows how abandoned laziness and drowsiness do not come into future generation.

"When anxiety and agitation are present in him, he knows: 'Anxiety and agitation are present in me'. When anxiety and agitation are not present in him, he knows: 'Anxiety and agitation are not present in me'. And he knows how unarisen anxiety and agitation come into being, and he knows how unborn anxiety and agitation are abandoned, and he knows how abandoned anxiety and agitation do not come into future generation.

"When doubt is present in him, he knows: 'Doubt is present in me'. When doubt is not present in him, he knows: 'Doubt is not present in me'. And he knows how unborn doubt arises , and he knows how doubt arisen is abandoned, and he knows how doubt abandoned does not come to future generation.

37. "And so he lives inwardly in mental objects contemplating mental objects, or outwardly in mental objects contemplating mental objects, or inwardly and outwardly in mental objects contemplating mental objects. Or he lives the quality of 'coming into existence' in mental contemplating objects, or contemplating the property of "come to an end" in mental objects, or contemplating the property of "come into being" and "come to an end" in mental objects Or attention is as follows in him present: "There are mental objects," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in mental objects contemplating mental objects. <116>

38. "And further, bhikkhus, does a bhikkhu live in mental objects contemplating mental objects, concerning the five groups one adheres to. And how does a bhikkhu live in mental objects contemplating mental objects, concerning the five groups one adheres to?

"Here, bhikkhus, a bhikkhu knows: 'Thus is physical form, thus the arising of physical form, thus is the disappearance of physical form. Thus are feelings, thus the arising of feelings, thus the disappearance of feelings. Thus are perceptions, thus the arising of perceptions, thus the disappearance of perceptions. Thus are formations, thus the arising of formations, thus the disappearance of formations. Thus is consciousness, thus the arising of consciousness, thus the disappearance of consciousness."

39. "And so he lives inwardly in mental objects contemplating mental objects, or outwardly in mental objects contemplating mental objects, or inwardly and outwardly in mental objects contemplating mental objects. Or he lives the quality of 'coming into existence' in mental contemplating objects, or contemplating the property of "come to an end" in mental objects, or contemplating the property of "come into being" and "come to an end" in mental objects Or attention is as follows in him present: "There are mental objects," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in mental objects contemplating mental objects. <117>

40. "And further, bhikkhus, does a bhikkhu live in mental objects contemplating mental objects, pertaining to the six inner and outer senses. And how does a bhikkhu live in mental objects contemplating mental objects, pertaining to the six inner and outer senses?

"Here, bhikkhus, a bhikkhu knows the eye, he knows forms, and he knows the chains that spring from these two. (5) He knows how a chain that has not yet arisen comes into existence, he knows how a chain that has arisen is abandoned , and he knows how an abandoned chain does not come to future origin.

"He knows the eye, he knows forms, and he knows the chains that arise based on both of these. He knows how an unborn chain comes into being, he knows how a chain that has arisen is abandoned, and he knows how an abandoned chain does not arise in the future.

"He knows the nose, he knows smells, and he knows the chains that arise based on both of these. He knows how an uncreated chain comes into existence, he knows how a created chain is abandoned, and he knows how an abandoned chain does not arise in the future.

"He knows the tongue, he knows tastes, and he knows the chains that arise based on both of these. He knows how a chain that has not yet arisen comes into being, he knows how a chain that has arisen is abandoned, and he knows how an abandoned chain does not arise in the future.

"He knows the body, he knows tangible objects, and he knows the chains that arise based on both of these. He knows how an unborn chain comes into being, he knows how a chain that has arisen is abandoned, and he knows how an abandoned chain is chain does not arise in the future.

"He knows the mind, he knows mental objects, and he knows the chains that arise based on both of these. He knows how an uncreated chain comes into existence, he knows how a created chain is abandoned, and he knows how an abandoned chain chain does not arise in the future.

"He knows the eye, he knows forms, and he knows the chains that arise based on both of these. He knows how an unborn chain comes into being, he knows how a chain that has arisen is abandoned, and he knows how an abandoned chain does not arise in the future.

41. "And so he lives inwardly in mental objects contemplating mental objects, or outwardly in mental objects contemplating mental objects, or inwardly and outwardly in mental objects contemplating mental objects. Or he lives the quality of 'coming into existence' in mental contemplating objects, or contemplating the property of "come to an end" in mental objects, or contemplating the property of "come into being" and "come to an end" in mental objects Or attention is as follows in him present: "There are mental objects," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in mental objects contemplating mental objects. <118>

42. "And furthermore, bhikkhus, does a bhikkhu live in mental objects contemplating mental objects, concerning the seven factors of enlightenment. And how does a bhikkhu live in mental objects contemplating mental objects, concerning the seven factors of enlightenment?

"Here, bhikkhus, when the attention factor of enlightenment is present in him, a monk knows: 'The attention factor of enlightenment is present in me'. When the attention factor of enlightenment is not present in him, a monk knows: 'The attention factor of enlightenment is not present in me.” And he knows how the unborn attention factor of enlightenment comes into being, and he knows how the arisen attention factor of enlightenment comes to fulfillment through development.

"Here, bhikkhus, when the truth-seeking factor...effort factor, joy factor, calm factor, concentration factor, equanimity factor of enlightenment is present in him, a monk knows: 'The equanimity factor of enlightenment is present in me'. When the equanimity factor of enlightenment is not present in him, a monk knows: 'The equanimity factor of enlightenment is not present in me'. development is fulfilled.

43. "And so he lives inwardly in mental objects contemplating mental objects, or outwardly in mental objects contemplating mental objects, or inwardly and outwardly in mental objects contemplating mental objects. Or he lives the quality of 'coming into existence' in mental contemplating objects, or contemplating the property of "come to an end" in mental objects, or contemplating the property of "come into being" and "come to an end" in mental objects Or attention is as follows in him present: "There are mental objects," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in mental objects contemplating mental objects. <119>

44. "And further, bhikkhus, does a bhikkhu live in mental objects contemplating mental objects, concerning the Four Noble Truths. And how does a bhikkhu live in mental objects contemplating mental objects, concerning the Four Noble Truths?

"Here, monks, a monk knows as it really is: 'This is suffering.' He knows as it really is: "This is the source of suffering." He knows as it really is, "This is the end of suffering." He knows as it really is: "This is the way to the end of suffering." <136>

45. "And so he lives inwardly in mental objects contemplating mental objects, or outwardly in mental objects contemplating mental objects, or inwardly and outwardly in mental objects contemplating mental objects. Or he lives the quality of 'coming into existence' in mental contemplating objects, or contemplating the property of "come to an end" in mental objects, or contemplating the property of "come into being" and "come to an end" in mental objects Or attention is as follows in him present: "There are mental objects," to the extent necessary for knowledge and attention. And he lives independently, clinging to nothing in the world. Thus lives a monk in mental objects contemplating mental objects. <137>

46. "Monks, for those who would develop these four centers of attention in this way for seven years, there are two outcomes that can be expected: perfect knowledge in the here-and-now, or 'not returning' if one is still at existence close.

"But forget those seven years, monks. Whoever develops these four branches of attention during six years… five years, four years, three years, two years, one year in this way: for him there are two results that can be expected: perfect knowledge in the here-and-now, or 'not returning' if one still attaches importance to existence.

“But forget that one year, monks. Someone who would develop these four branches of attention for seven months…six months, five months, four months, three months, two months, a month, half a month in this way : for him there are two outcomes that can be expected: perfect knowledge in the here–and–now, or 'not returning' if one still attaches importance to existence.

"But forget about half a month, monks. One who would develop these four centers of attention in this way for seven days: for him there are two results to be expected: perfect knowledge in the here-and-now, or ' not return' if one still attaches importance to existence.(6) <138>

47. "And therefore it was said thus, about this it was said: 'Monks, this is the direct path for the purification of beings, for the overcoming of grief and sorrow, for the disappearance of pain and sorrow, for the attainment of of the right way, for the realization of Nibbāna, namely: the four establishments of attention.'"

Thus spake the Blessed One. And the monks were pleased and pleased with the words of the Blessed One.