Cultivation of the four establishments of mindfulness is beneficial at the start, beneficial in the middle, and beneficial in the end (SN 47.4)

The Buddha explains that all bhikkhus should cultivate the four establishments of mindfulness, clarifying how the practice serves different purposes based on one's development - for new bhikkhus to know reality, and for trainees to gain full understanding. The perfectly awakened ones also abide in them, now disentangled.

Rows of seated Buddha statues - Gangaramaya Temple, Colombo, Sri Lanka by Dan arndt

At one time, the Blessed One was dwelling among the Kosalans at the brahmin village of Sālā [1]. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Bhikkhus, those bhikkhus who are newly ordained, recently gone forth and come to this Dhamma [2] and Vinaya [3], they should be encouraged by you, should be settled, and should be firmly grounded in the cultivation (development, meditation [bhāvanā]) of the four establishments of mindfulness. What four?

Come, friends, dwell contemplating the body in and of itself—with continuous effort [4], fully aware [5], being integrated (being whole [ekodibhūta]), with a tranquil (serene, calm [vippasanna]), collected (composed, settled [samāhita]) and unified [6] mind, in order to know the body as it is in actuality [7].

Dwell contemplating the felt experience [8] in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, in order to know the felt experience as it is in actuality.

Dwell contemplating the mind (consciousness [citta]) in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, in order to know the mind as it is in actuality.

Dwell contemplating the mental qualities [9] in and of themselves—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, in order to know the mental qualities as they are in actuality.

Bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, aspiring for the unsurpassed security from bondage, they also dwell contemplating the body in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension (full understanding [pariñña]) of the body; dwell contemplating the felt experience in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the felt experience; dwell contemplating the mind in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the mind; dwell contemplating the mental qualities in and of themselves—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the mental qualities.

Bhikkhus, those bhikkhus who are arahants, whose mental defilements have ended [10], who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, having exhausted the fetter of existence [11], and having been liberated through complete comprehension, they also dwell contemplating the body in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from [12] from the body; dwell contemplating the felt experience in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the felt experience; dwell contemplating the mind in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the mind; dwell contemplating the mental qualities in and of themselves—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the mental qualities.

Bhikkhus, those bhikkhus who are newly ordained, recently gone forth and come to this Dhamma and Vinaya, they should be encouraged by you, should be settled, and should be firmly grounded in the cultivation of these four establishments of mindfulness.”

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[1] Sālā [sālā] ≈ name of a Brahman village in Kosala

[2] Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth

[3] Vinaya [vinaya] ≈ code of monastic discipline rules, training

[4] with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application

[5] fully aware [sampajāna] ≈ with attentiveness, with clear and full comprehension, intentional, purposeful

[6] unified [ekagga] ≈ one-pointedness, with oneness, integrated, well-composed, concentrated

[7] as it is in actuality [yathābhūta] ≈ as it has come to be, in reality

[8] felt experience [vedanā] ≈ pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind

[9] mental qualities [dhammā] ≈ 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

[10] whose mental defilements have ended [khīṇāsava] ≈ who is awakened through the complete exhaustion of the mental effluents, taints

[11] having exhausted the fetter of existence [parikkhīṇabhavasaṃyojana] ≈ who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth

[12] disentangled from [visaṃyutta] ≈ disengaged from, detached from, unfettered from

Related Teachings:

• Be an island unto yourself, with no other refuge (SN 47.13) - On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.
• One who is well-tamed can tame others, for it is hard to tame oneself (DhP 157-166) - Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.
• An illustrated guide to breathing mindfulness meditation