So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadhamma. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“Bhante,” they replied. The Buddha said this: *On _ekāyana magga_ see [this comment to MN 12](https://suttas.hillsidehermitage.org/?q=mn12#mn12:37.5)
“Bhikkhus, this is the path that leads squarely to the purification of beings, to getting past sorrow and lamentation, to making an end of suffering and upset, to accomplishing the method, and to realizing Nibbāna, namely the four establishments of recollection. * The [“noble method”](https://www.youtube.com/watch?v=FhIkN4C15Pk) is seeing _paṭiccasamuppāda_ with _yoniso manasikāra_ (SN 12.41, [MN 2](https://suttas.hillsidehermitage.org/?q=mn2), [“The Meaning of Yoniso Manasikāra”](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf). _sati_ literally means “memory” or “recollection”, from _sar_ (“remember”). “Mindfulness” often has connotations of “focused awareness” that are foreign to the term _sati_. [MN 53](https://suttas.hillsidehermitage.org/?q=mn53#mn53:16.1) defines a noble disciple endowed with supreme _sati_ as “one who remembers what was said and done long ago”. It is the same quality, just applied to one’s present experience, that is used in all the _satipaṭṭhānas_. Not incidentally, the Right View is necessary for the Right Recollection: it’s impossible to recollect something that isn’t already known. “Focus”, “observation”, “watching” or “bare attention”, on the other hand, require one to forget (ignore or overlook) the general aspects of one’s present situation in favor of particularities, meaning that the domain where the nature of all experiences truly lies is obscured—even if one then goes on to apply the labels of _anicca_, Four Noble Truths, five aggregates, etc., to the objects that are focused on.
What four? Here, a bhikkhu abides maintaining perspective of the body concurrently with the body—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. *[“Seeing a Body Within The Body”](https://www.hillsidehermitage.org/seeing-a-body-within-the-body/), [“Putting The Body First”](https://www.youtube.com/watch?v=hB9dQFtXMKs). The locative case (_kāye_) conveys the sense of “within” as well as simultaneity, hence I’ve chosen “concurrently with the body”. _anupassī_ is a verbal adjective indicating an ongoing action, in this case of “seeing along with”, hence “maintaining perspective”. He abides maintaining perspective of feelings concurrently with feelings—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. He abides maintaining perspective of the mind concurrently with the mind—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. He abides maintaining perspective of phenomena concurrently with phenomena—diligent, aware, and recollected, having dispelled longing and upset in regard to the world.
1. The Body
1.1. Recollection of Breathing *See [“How to Calm Your Mind”](https://www.youtube.com/watch?v=KwRqWW79kFg) and [“Mindfulness of Breathing and Calming of Aversion”](https://www.youtube.com/watch?v=GrgV9KI5LeI), available in written form in [Dhamma Within Reach](https://www.hillsidehermitage.org/dwr/) and [The Only Way to Jhāna](https://www.hillsidehermitage.org/new-book-jhana/) respectively.
And how does a bhikkhu abide maintaining perspective of the body concurrently with the body?
Here, a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets his body straight, and establishes recollection at the fore. *_parimukhaṃ_ > “at the fore”: This does not mean attending to the sensations of breathing at one’s nostrils, or anything of that nature. The same expression occurs for example in [MN 39](https://suttas.hillsidehermitage.org/?q=mn39#mn39:13.1) and several other passages unrelated to _ānāpānasati_ that are about overcoming the five hindrances by reflecting on their troublesome nature. _“parimukhaṃ satiṃ upaṭṭhapetvā”_ simply means, both in those passages and here, that one makes the establishment of the perspective the priority. Recollected, he breathes in; recollected, he breathes out. * Literally: “with memory, he breathes in; with memory, he breathes out”. _sati_ here, as always, pertains to something that is *not* the particular in and out breaths. That is the principle behind all memory: having in mind, in regard to what is directly present, something that is *not* directly present. The subject of this memory is not the breathing itself, just as a memory about a cup that’s in one’s hand is not *in* the perception of the cup itself.
Breathing in long he understands: ‘I’m breathing in long.’ Breathing out long he understands: ‘I’m breathing out long.’ * Through this, one becomes familiar with how it’s ultimately the body that is responsible for breathing, as one does not get to decide whether the right type of breath at the moment is long or short. This reveals how the nature of breathing constitutes the true foundation for one’s experience, and not one's sense of control and preference. One can try to manipulate it and influence it, but it is apparent if one is honest that this is always secondary to the body, which holds the final say. This would eventually undercut one’s appropriation of the body if discerned to the sufficient extent, making one’s sense of control (and thus sense of self) be seen as circumstantial—meaning, there is a factual capacity for control, but since it’s subordinate and uncertain, it falls short of justifying any form of ownership and delight. [“Breathing Towards Death”](https://www.hillsidehermitage.org/breathing-towards-death/) and [Notes on Meditation](https://www.hillsidehermitage.org/notes-on-meditation/).
Breathing in short he understands: ‘I’m breathing in short.’ Breathing out short he understands: ‘I’m breathing out short.’
He trains like this: ‘I’ll breathe in experiencing the whole body.’ He trains like this: ‘I’ll breathe out experiencing the whole body.’ *This doesn't mean expanding one's awareness to include more bodily sensations, as this instruction is sometimes interpreted. Such an exercise is irrelevant to the task of understanding the unconditional cessation of suffering. [MN 44](https://suttas.hillsidehermitage.org/?q=mn44#mn44:14.1-mn44:15.2) defines the _kāyasaṅkhāra_ as in and out breathing because “those phenomena are tied up with the body”, and thus they serve to outline the entirety of what the body is. The entire six-sense-base, which is where any and all assumptions of ownership would find footing, is seen within the context of the act of breathing, as dependent upon it. This does not involve concentration upon the breath, but the exact opposite: while the six senses are directly experienced, whether while walking, standing, sitting, or lying down, the act of breathing—seen to be in one’s control only relatively speaking—is known as the sustenance that they depend on.
He trains like this: ‘I’ll breathe in calming the bodily activity.’ He trains like this: ‘I’ll breathe out calming the bodily activity.’
Just as a skilled lathe worker or his apprentice, when making a long turn understands ‘I am making a long turn,’ or when making a short turn understands ‘I am making a short turn,’ so too, breathing in long, a bhikkhu understands ‘I am breathing in long’ … he trains like this: ‘I’ll breathe out calming the bodily activity.’
And so he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. * Only when the foundation that (one’s experience of) the body stands upon is recognized does it become clear how the body is impermanent—how one is privy to neither its arising/increasing nor its falling apart, because it is its foundation (evident from the start to be outside one’s control, such as the functioning of the lungs) which determines that. Observing instances of arising and ceasing in trivial sense objects, with no recognition of simultaneous dependence (_paṭiccasamuppāda_), leaves one’s ownership of that same observation unaffected. This is [“perceiving not-self with self”](https://suttas.hillsidehermitage.org/?q=mn2#mn2:8.5) due to _ayoniso manasikāra_. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world. *[“Mindfulness of the Elements”](https://www.youtube.com/watch?v=psApaFXI_QU)
That’s how a bhikkhu abides maintaining perspective of the body concurrently with the body.
1.2. The Postures
Furthermore, when a bhikkhu is walking he understands: ‘I am walking.’ When standing he understands: ‘I am standing.’ When sitting he understands: ‘I am sitting.’ And when lying down he understands: ‘I am lying down.’ *Awareness of the current posture can be made the perspective from which anything at all is experienced. All one may be thinking about, no matter if its content is entirely divorced from the present situation, can be discerned as subordinate to the fact that one is currently seated, for instance. Sustaining that simple memory correctly, i.e., with _yoniso manasikāra_, while various phenomena continue to manifest is more than enough to abide “disengaged, not taking up anything in the world”. On the other hand, intently focusing on one’s footsteps while walking, the sensations of the knees touching the floor while sitting, etc., are exercises that revolve around shrinking one’s perspective. Whatever posture his body is in, he understands that.
And so he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
1.3. Awareness
Furthermore, a bhikkhu acts with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. * One who has awareness (_sampajaññā_) is defined in SN 47.35 as one who knows feelings, perceptions, and thoughts as they arise, remain, and cease. But this awareness would always have to pertain to the general, fundamental level of one’s experience (e.g., the thoughts and attitudes behind the desire to engage in a sensation-watching exercise when it arises, rather than the specific sense objects that would be apprehended through said exercise).
And so he abides maintaining perspective of the body concurrently with the body internally …
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
1.4. Non-beauty
Furthermore, a bhikkhu reflects on his own body, up from the soles of the feet, and down from the tips of the hairs, as full of many kinds of impure things surrounded by skin. * This isn’t meant to be a mechanical visualization of the body parts. For it to qualify as a development of perspective, the *relationship* between the (unattractive) organs and the body (that one takes as attractive by default) must be discerned, while the two are present, as opposed to trying to override one with the other. As with all the other contemplations, the two aspects are on different levels—one is a memory about the present experience (the image of body parts) and the other is the present experience itself—“this very body”, which also happens to be perceiving, feeling, and thinking. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ *[“Beautiful Side of Ugly, Living Side of Death”](https://www.youtube.com/watch?v=EwxRFPkurhI).
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a man with good eyesight were to open it and reflect on the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
And so he abides maintaining perspective of the body concurrently with the body internally …
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
1.5. The Elements
Furthermore, a bhikkhu reflects on his own body, regardless of its placement or posture, according to the elements: *[A brief comment on the four elements.](https://suttas.hillsidehermitage.org/?q=mn28#mn28:6.1) ‘In this body there is the earth element, the water element, the fire element, and the air element.’
It’s as if a skilled butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.
And so he abides maintaining perspective of the body concurrently with the body internally …
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
1.6. The Charnel Ground Contemplations
Furthermore, suppose a bhikkhu were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. He’d compare it with his own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so he abides maintaining perspective of the body concurrently with the body internally …
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
Furthermore, suppose he were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. He’d compare it with his own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so he abides maintaining perspective of the body concurrently with the body internally …
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
Furthermore, suppose he were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
A skeleton without flesh but smeared with blood, and held together by sinews …
A skeleton rid of flesh and blood, held together by sinews …
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
White bones, the color of shells …
Decrepit bones, heaped in a pile …
Bones rotted and crumbled to powder. He’d compare it with his own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
And so he abides maintaining perspective of the body concurrently with the body internally, externally, and both internally and externally. He abides maintaining perspective of the body as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the body. Or the memory that ‘the body is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That too is how a bhikkhu abides maintaining perspective of the body concurrently with the body.
2. Feelings *Feelings must not be confused with sensations. A feeling or _vedanā_ is the general pleasantess, unpleasantness, or neutrality of an experience, while sensations are perceptions (_saññā_, the third aggregate) of the fifth sense base (touch). Sensations/perceptions that would most of the time be felt unpleasantly can sometimes be felt as the opposite, depending on the situation where they arise. The lines further below that speak about “feelings not of the flesh (_nirāmisa_)” are proof of _vedanā_ not being sensations.
And how does a bhikkhu abide maintaining perspective of feelings concurrently with feelings?
Here, a bhikkhu, feeling a pleasant feeling, understands: ‘I feel a pleasant feeling.’
Feeling an unpleasant feeling, he understands: ‘I feel an unpleasant feeling.’
Feeling a neither-pleasant-nor-unpleasant feeling, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling.’
Feeling a pleasant feeling of the flesh, he understands: ‘I feel a pleasant feeling of the flesh.’
Feeling a pleasant feeling not of the flesh, he understands: ‘I feel a pleasant feeling not of the flesh.’ *This corresponds to the pleasure of _jhāna_, which contrary to popular belief does not primarily originate from bodily sensations. It is born of the [mental relief of no longer being a victim to the five hindrances](https://suttas.hillsidehermitage.org/?q=mn39#mn39:14.29-mn39:14.30), and that mental relief generates a bodily counterpart on its own. Making the mind calm by fabricating pleasure through somatic techniques is not that different from the mental release that comes from a massage, i.e., pleasure of the flesh.
Feeling an unpleasant feeling of the flesh, he understands: ‘I feel an unpleasant feeling of the flesh.’
Feeling an unpleasant feeling not of the flesh, he understands: ‘I feel an unpleasant feeling not of the flesh.’
Feeling a neither-pleasant-nor-unpleasant feeling of the flesh, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling of the flesh.’
Feeling a neither-pleasant-nor-unpleasant feeling not of the flesh, he understands: ‘I feel a neither-pleasant-nor-unpleasant feeling not of the flesh.’
And so he abides maintaining perspective of feelings concurrently with feelings internally, externally, and both internally and externally. He abides maintaining perspective of feelings as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with feelings. Or the memory that ‘feeling is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides maintaining perspective of feelings concurrently with feelings. * Each individual sense experience is necessarily accompanied by a feeling (SN 35.60), but on the whole, there is always one general feeling underpinning the whole of one’s situation. When that feeling is unpleasant, particular pleasures are not gratifying, and when it is pleasant, particular displeasures are not upsetting. By understanding that it is that general feeling (which is always “already there”) that determines one’s experience of the world, the never-ending project of trying to feel only pleasure and avoid displeasure is seen as futile, since even if the particular feelings can be manipulated by doing this or that, the general one changes of its own accord. [“Feeling Only One Feeling”](https://www.youtube.com/watch?v=bGtA6eKn8mE).
3. Mind
And how does a bhikkhu abide maintaining perspective of the mind concurrently with the mind?
Here, a bhikkhu understands mind with passion as ‘mind with passion,’ and mind without passion as ‘mind without passion.’ He understands mind with aversion as ‘mind with aversion,’ and mind without aversion as ‘mind without aversion.’ He understands mind with muddledness as ‘mind with muddledness,’ and mind without muddledness as ‘mind without muddledness.’ He understands constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ He understands expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ He understands mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ He understands mind composed as ‘mind composed,’ and mind not composed as ‘mind not composed.’ He understands liberated mind as ‘liberated mind,’ and unliberated mind as ‘unliberated mind.’
And so he abides maintaining perspective of the mind concurrently with the mind internally, externally, and both internally and externally. He abides maintaining perspective of the mind as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with the mind. Or the memory that ‘the mind is there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides maintaining perspective of the mind concurrently with the mind. *_cittānupassanā_ is about not forgetting one’s present mental state. [Knowing a mind of passion as a mind of passion](https://www.youtube.com/watch?v=1XMDbO8JLvo) would pull one away from the otherwise automatic engagement in the thoughts that mind inclines to, without having to go out of one’s way to think something else. If this perspective is sustained, the mind will be purified of passion at its root, since lack of perspective is what’s responsible for all unwholesome states. They cannot induce themselves. See the discussion in the comments of [MN 18](https://suttas.hillsidehermitage.org/?q=mn18).
4. Phenomena
4.1. The Hindrances
And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena?
Here, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena in regard to the five hindrances. And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena in regard to the five hindrances?
Here, a bhikkhu, when there is sensual desire internally, understands ‘There is sensual desire internally for me.’ When there is no sensual desire internally, he understands ‘There is no sensual desire internally for me.’ He understands how unarisen sensual desire arises; how arisen sensual desire is abandoned; and how abandoned sensual desire doesn’t arise again in the future. *The five hindrances are not to be found in the content of an arisen phenomenon. The hindrances are attitudes found “internally” in relation to any phenomena that arise, so replacing one phenomenon with another, e.g, a meditation object, won’t ultimately help. Recognizing the presence of hindrances correctly [is purity of mind](https://suttas.hillsidehermitage.org/?q=an3.121) already, since the only way for the mind to be defiled by them is to overlook them. [“Seeing Through the Hindrances Instead of Denying Them”](https://www.youtube.com/watch?v=QDdMyOTylH0)
When there is ill will internally, he understands ‘There is ill will internally for me.’ When there is no ill will internally, he understands: ‘There is no ill will internally for me.’ He understands how unarisen ill will arises; how arisen ill will is abandoned; and how abandoned ill will doesn’t arise again in the future.
When there is indolence-and-lethargy internally, he understands ‘There is indolence-and-lethargy internally for me.’ When there is no indolence-and-lethargy internally, he understands, ‘There is no indolence-and-lethargy internally for me.’ He understands how unarisen indolence-and-lethargy arises; how arisen indolence-and-lethargy is abandoned; and how abandoned indolence-and-lethargy doesn’t arise again in the future.
When there is restlessness-and-anxiety internally, he understands ‘there is restlessness-and-anxiety internally for me.’ When there is no restlessness-and-anxiety internally, he understands: ‘There is no restlessness-and-anxiety internally for me.’ He understands how unarisen restlessness-and-anxiety arises; how arisen restlessness-and-anxiety is abandoned; and how abandoned restlessness-and-anxiety doesn’t arise again in the future.
When there is doubt internally, he understands ‘There is doubt internally for me.’ When there is no doubt internally, he understands: ‘There is no doubt internally for me.’ He understands how unarisen doubt arises; how arisen doubt is abandoned; and how abandoned doubt doesn’t arise again in the future.
And so he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides contemplating a phenomenon within phenomena in regard to the five hindrances.
4.2. The Aggregates
Furthermore, a bhikkhu abides contemplating a phenomenon within phenomena in regard to the five-assumption-aggregates. * The aggregates should be understood as the foundations of any experience, which, when put into perspective, undermine one’s assumed mastery of it. They are not things that one can observe and “grasp” by means of direct attention, as the result of that would just be a particular instance of the aggregate of perception. Similarly for the sense fields below. And how does a bhikkhu abide contemplating a phenomenon within phenomena in regard to the five-assumption-aggregates? Here, a bhikkhu sees: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are activities, such is the origin of activities, such is the ending of activities. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
And so he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides contemplating a phenomenon within phenomena in regard to the five-assumption-aggregates.
4.3. The Sense Fields
Furthermore, a bhikkhu abides contemplating a phenomenon within phenomena in regard to the six internal and external sense fields. *[“In the Seen, Just The Seen”](https://www.youtube.com/watch?v=Jp0WtFO5qm0). And how does a bhikkhu abide contemplating a phenomenon within phenomena in regard to the six internal and external sense fields?
Here, a bhikkhu understands the eye, sights, and the fetter that arises dependent on both of these. He understands how the unarisen fetter arises; how the arisen fetter is abandoned; and how the abandoned fetter does not arise again in the future. *The fetters of passion and aversion do not arise because of the eye, nor because of sights. This is why it’s possible, if one understands the sense fields, to fully ensure that fetters do not arise even if the things that used to trigger them happen to come into range.
He understands the ear, sounds, and the fetter …
He understands the nose, smells, and the fetter …
He understands the tongue, tastes, and the fetter …
He understands the body, touches, and the fetter …
Here, a bhikkhu understands the mental faculty, phenomena, and the fetter that arises dependent on both of these. He understands how the unarisen fetter arises; how the arisen fetter is abandoned; and how the abandoned fetter does not arise again in the future.
And so he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena.
That’s how a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena in regard to the six internal and external sense fields.
4.4. The Awakening Factors
Furthermore, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena in regard to the seven awakening factors. And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena in regard to the seven awakening factors? *See [this comment](https://suttas.hillsidehermitage.org/?q=mn2#mn2:21.2).
Here, when the awakening factor of recollection is present internally, a bhikkhu understands: ‘There is the awakening factor of recollection internally for me.’ When the awakening factor of recollection is absent internally, he understands: ‘There is no awakening factor of recollection internally for me.’ He understands how the unarisen awakening factor of recollection arises; and how the arisen awakening factor of recollection becomes fulfilled by development.
When he has the awakening factor of investigation of phenomena … effort … joy … calm … composure … equanimity in him, he understands: ‘There is the awakening factor of equanimity internally for me.’ When the awakening factor of equanimity is absent internally, he understands: ‘There is no awakening factor of equanimity internally for me.’ He understands how the unarisen awakening factor of equanimity arises; and how the arisen awakening factor of equanimity becomes fulfilled by development.
And so he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena in regard to the seven awakening factors.
4.5. The Truths
Furthermore, a bhikkhu abides maintaining perspective of phenomena concurrently with phenomena in regard to the four noble truths. *[“Only the Noble Truth of Pain”](https://www.youtube.com/watch?v=3ZwG3FXsKaA), [“It’s Not the Pain that Makes You Suffer”](https://www.youtube.com/watch?v=f8R1za5f9sI)
And how does a bhikkhu abide maintaining perspective of phenomena concurrently with phenomena in regard to the four noble truths? Here, a bhikkhu understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
And so he abides maintaining perspective of phenomena concurrently with phenomena internally, externally, and both internally and externally. He abides maintaining perspective of phenomena as liable to rise, or as liable to wane, or as liable to both rise and wane concurrently with phenomena. Or the memory that ‘phenomena are there’ is established for him just to the extent necessary for knowledge and recollection. He abides disengaged, not taking up anything in the world.
That’s how a bhikkhu abides contemplating a phenomenon within phenomena in regard to the four noble truths.
Anyone who develops these four establishments of recollection in this way for seven years can expect one of two results: ultimate knowledge right in the present experience, or if there’s a residue, non-return.
Let alone seven years, anyone who develops these four establishments of recollection in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four establishments of recollection in this way for seven days can expect one of two results: ultimate knowledge right in the present experience, or if there’s a residue, non-return.
‘Bhikkhus, this is the path that leads squarely to the purification of beings, to getting past sorrow and lamentation, to making an end of suffering and upset, to accomplishing the method, and to realizing Nibbāna, namely the four establishments of recollection.’ That’s what I said, and this is why I said it.”
That is what the Buddha said. Pleased, the bhikkhus delighted in what the Buddha said.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn10