The Buddha defines establishing mindfulness across four domains: body, felt experience, mind, and mental qualities. Cultivating this mindfulness involves observing their arising and vanishing nature, a profound practice achieved by diligently walking the Noble Eightfold Path.
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.
“I will teach you|, bhikkhus,::::| the establishment of mindfulness, the cultivation of the establishment of mindfulness, and the way of practice leading to the cultivation of the establishment of mindfulness. Listen to this.
Katamañca, bhikkhave, satipaṭṭhānaṁ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Idaṁ vuccati, bhikkhave, satipaṭṭhānaṁ.
And what|, bhikkhus,::::| is the establishment of mindfulness? Here, |bhikkhus,::::| a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]|, |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself ... |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself ... |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. This|, bhikkhus,::::| is called the establishment of mindfulness.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṁ viharati, vayadhammānupassī kāyasmiṁ viharati, samudayavayadhammānupassī kāyasmiṁ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Samudayadhammānupassī vedanāsu viharati …pe… samudayadhammānupassī citte viharati …pe… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanā.
And what|, bhikkhus,::::| is the cultivation of the establishment of mindfulness? Here, |bhikkhus,::::| a bhikkhu dwells observing the nature of arising in the body, observing the nature of vanishing in the body, observing the nature of arising and vanishing in the body, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. He dwells observing the nature of arising in felt experience ... observing the nature of arising in the mind ... observing the nature of arising in mental qualities, observing the nature of vanishing in mental qualities, observing the nature of arising and vanishing in mental qualities, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. This|, bhikkhus,::::| is called the cultivation of the establishment of mindfulness.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti.
And what|, bhikkhus,::::| is the way of practice leading to the cultivation of the establishment of mindfulness? It is this very Noble Eightfold Path, namely: |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|. This|, bhikkhus,::::| is called the way of practice leading to the cultivation of the establishment of mindfulness.”
“I will teach you|, bhikkhus,::::| the establishment of mindfulness, the cultivation of the establishment of mindfulness, and the way of practice leading to the cultivation of the establishment of mindfulness. Listen to this.
And what|, bhikkhus,::::| is the establishment of mindfulness? Here, |bhikkhus,::::| a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]|, |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself ... |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself ... |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. This|, bhikkhus,::::| is called the establishment of mindfulness.
And what|, bhikkhus,::::| is the cultivation of the establishment of mindfulness? Here, |bhikkhus,::::| a bhikkhu dwells observing the nature of arising in the body, observing the nature of vanishing in the body, observing the nature of arising and vanishing in the body, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. He dwells observing the nature of arising in felt experience ... observing the nature of arising in the mind ... observing the nature of arising in mental qualities, observing the nature of vanishing in mental qualities, observing the nature of arising and vanishing in mental qualities, with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. This|, bhikkhus,::::| is called the cultivation of the establishment of mindfulness.
And what|, bhikkhus,::::| is the way of practice leading to the cultivation of the establishment of mindfulness? It is this very Noble Eightfold Path, namely: |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|. This|, bhikkhus,::::| is called the way of practice leading to the cultivation of the establishment of mindfulness.”
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.
Katamañca, bhikkhave, satipaṭṭhānaṁ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Idaṁ vuccati, bhikkhave, satipaṭṭhānaṁ.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṁ viharati, vayadhammānupassī kāyasmiṁ viharati, samudayavayadhammānupassī kāyasmiṁ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Samudayadhammānupassī vedanāsu viharati …pe… samudayadhammānupassī citte viharati …pe… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanā.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti.