The Four Applications of Mindfulness - Satipatthana Sutta
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*This version is made, based on view, that original version of
Satipatthana was different and it has a background of different
Suttas and India studies for 15 years. It is made as close as
possible to ancient version.
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At one time the Bhagavo was living among the Kurus, at Kammasadamma,
in the suburb side of town, of the Kuru people. There the Bhagavo
addressed the Bhikkhu thus: "Bhikkhus," and they replied to
him, "Venerable Sir." The Bhagavo spoke as follows:
There is the way, Bhikkhus, for the purification of beings, for the
overcoming of sorrow and lamentation, for the ending of suffering and
grief, for reaching the right path, for the attainment of Nibbana,
namely, the Four Applications of Mindfulness. What are those four?
Herein, a monk lives contemplating the body as body, ardent, clearly
comprehending and mindful, having overcome, in this world,
covetousness and grief; he lives contemplating feelings as feelings,
ardent, clearly comprehending and mindful, having overcome in this
world, covetousness and grief; he lives contemplating mind as mind,
ardent, clearly comprehending and mindful, having overcome in this
world, covetousness and grief; he lives contemplating mental objects
as mental objects, ardent, clearly comprehending and mindful, having
overcome in this world, covetousness and grief.

I. The Contemplation on the Body
1. Mindfulness on Breathing (in this body)
And how does a monk live contemplating on Breathing?
Herein, monks, a monk, having gone to the safe forest (No predators
close), to the foot of a tree or to an empty quiet place, sits down
with his legs crossed, keeps his body erect and his mindfulness
alert.
With mindfulness he breathes in, with mindfulness he breathes out.
Breathing in a long breath, he knows: " Breathing in: is long" (in
the body) or "Such is long breathing in"; Breathing out a long
breath, he knows, " breathing out: is long" or "Such is long
breathing out"; breathing in a short breath, he knows, " breathing
in: is short " (in the body) or "Such is short breathing out;
breathing out a short breath, he knows, "Breathing out: is short"
or "Such is short breathing out".
"Comprehending the whole breathing body process, this is: "breathing
in," thus he is meditating." Comprehending the whole breathing body
process, "this is: breathing out," thus he is meditating. Then comes
Calming of activity of the breathing body process, "This is breathing
in with calming," thus he is meditating. Then comes Calming of
activity of the breathing body process, "This is breathing out with
calming," thus he is meditating.
Then comes Calmed breathing body process, "This is breathing in, that
is calmed," thus he is meditating. Then comes Calmed activity
breathing body process, "This is breathing out, that is calmed," thus
he is meditating.
Just as a skillful turner or turner's apprentice, making a long turn,
knows, about: "making a long turn," or making a short turn, knows,
about "making a short turn," just so the monk, breathing in a long
breath, knows: "Breathing in: is long"; breathing out a long breath,
he knows: "Breathing out: is long"; Breathing in a short breath, he
knows: "Breathing in: is short"; breathing out a short breath, he
knows, "Breathing out: is short."
Experiencing the whole breath in the body, He is breathing in, thus
he is meditating
Experiencing the whole breath in the body, He is breathing out, thus
he is meditating
Calming the activity of the breath in the body, He is breathing in,
thus he is meditating
Calming the activity of the breath in the body, He is breathing out,
thus he is meditating.
Thus he lives contemplating on body internally, or he lives
contemplating on body externally (of the breathing process), or he
lives contemplating on body internally and externally (of the
breathing process) He lives contemplating on origination process in
the body, or he lives contemplating on dissolution process in the
body, or he lives contemplating on origination-and-dissolution
processes in the body. Or his mindfulness is established with the
thought: "This is body" or "This is body in existence" to the extent
necessary just for knowledge, remembrance and mindfulness, and he
lives detached, and clings to nothing in the world.
Note: The meditating monk, also can focus his attention and
mindfulness on nostrils at the point of the nose, where the air is
flowing in and out. It is good to have both: attention there and
notice the breathing process of lungs.

2. The Postures of the Body
And further, monks, a monk knows, when he is going, about "Going
posture of the body"; he knows, when he is standing, about "Standing
posture of the body"; he knows, when he is sitting, about " Sitting
posture of the body"; he knows, when he is lying down, about "Lying
down posture of the body"; or just as his body is disposed so he
knows about it's posture.
Thus he lives contemplating on the body. He lives contemplating on
beginning process of the body, or he lives contemplating ending
process of the body, or he lives contemplating beginning and ending
processes of the body with mindfulness of the posture of the body. Or
his mindfulness is established with the thought: "This is body"
or "This is body in existence" to the extent necessary just for
knowledge, remembrance and mindfulness, and he lives detached, and
clings to nothing in the world. Thus also, monks, a monk lives
contemplating on body.

3. Mindfulness with Clear Comprehension
And further, monks, a monk, in going forward and back, applies clear
comprehension of the process and positions of the body; in looking
straight on and looking away, he applies clear comprehension about
that process or activity of the body; in bending and in stretching,
he applies clear comprehension about that process or activity of the
body; in wearing robes and carrying the bowl, he applies clear
comprehension about that process or activity of the body; in eating,
drinking, chewing and savoring, he applies clear comprehension about
that process or activity of the body; in walking, in standing, in
sitting, in falling asleep, in waking, in speaking and in keeping
silence, he applies clear comprehension about that process or
activity of the body.
Thus he lives contemplating on the body processes and activities.

4. The Reflection on the Repulsiveness of the Body
And further, monks, a monk reflects on the body as enveloped by the
skin and full of manifold impurities, 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, urine."
Just as if there were a provision bag with two openings, full of
various kinds of grain such as hill paddy, paddy, green gram, cow-
peas, sesame, and husked rice, and a man with good eyes, having
opened that bag, were to take stock of the contents, see thus: "This
is hill paddy, this is paddy, this is green gram, this is cow-pea,
this is sesame, this is husked rice." Just so, monks, a monk reflects
on this very body enveloped by the skin and full of manifold organs,
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, urine."
Thus he lives contemplating on body externally and internally.
5. The Reflection on the Material Elements
And further, monks, a monk reflects on this very body, 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, as four pieces are divided, in the same way, a
monk reflects on this very body, by way of the material
elements: "There are in this body the elements of earth, water, fire,
and wind."
Thus he lives contemplating on body by way of elements.

6. The Nine Cemetery Contemplations
1 ) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be dead one, two, or three
days; swollen, blue and festering or if it is placed on fire, burned
to ashes and remains of teeth. Then, He applies this perception to
his own body thus: 'This body of mine is of the same nature, is going
to be like that, there is no other way and escape from that, and this
is the future condition of the body.'
Thus he lives contemplating on body and comprehending the nature of
the body, or he lives contemplating on the body as it will be, as
future external decay, or future internal decay. He lives
contemplating on external and internal future decay. Or his
mindfulness is established with the thought: "This is body" to the
extent necessary, just for knowledge, mindfulness and remembrance,
and he lives detached, and clings to nothing in this world. Thus, a
monk lives contemplating on body.
2 )And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, or being eaten by crows, hawks,
vultures, dogs, jackals or by different kinds of worms, or if placed
on fire, burned to ashes and remains of teeth. He applies this
perception to his own body thus: 'This body of mine is of the same
nature, is going to be like that, there is no other way and escape
from that, and this is the future condition of the body.' Thus, monk
lives contemplating on body.
3) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to a skeleton
with some flesh and blood attached to it, held together by the
tendons, or if it placed on fire, burned to ashes and remains of
teeth. He thinks of his own body thus: 'This body of mine is of the
same nature, is going to be like that, there is no other way and
escape from that, and this is the future condition of the body.'
Thus, monk lives contemplating on body.
4) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to a skeleton
blood-besmeared and without flesh, held together by the tendons, or
if it is placed on fire, burned to ashes and remains of teeth. He
thinks of his own body thus: 'This body of mine is of the same
nature, is going to be like that, there is no other way and escape
from that, and this is the future condition of the body.' Thus, monk
lives contemplating on body.
5) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground will be reduced to a skeleton
without flesh and blood, held together by the tendons, or if it is
placed on fire, burned to ashes and remains of teeth. He thinks of
his own body thus: 'This body of mine is of the same nature, is going
to be like that, there is no other way and escape from that, and this
is the future condition of the body.' Thus, monk lives contemplating
on body.
6) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to disconnected
bones, scattered in all directions: here a bone of the hand, there a
bone of the foot, a shin bone, a thigh bone, the pelvis, spine and
skull, or if it is placed on fire, burned to ashes and remains of
teeth. He thinks of his own body thus: 'This body of mine is of the
same nature, is going to be like that, there is no other way and
escape from that, and this is the future condition of the body.'
Thus, monk lives contemplating on body.
7) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to bleached bones
of conch color, or if it is placed on fire, will be burned to ashes
and remains of teeth. He thinks of his own body thus: 'This body of
mine is of the same nature, is going to be like that, there is no
other way and escape from that, and this is the future condition of
the body.' Thus, monk lives contemplating on body.
8) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to bones, more
than a year-old, heaped together, or if placed on fire, burned to
ashes and remains of teeth. He thinks of his own body thus: 'This
body of mine is of the same nature, is going to be like that, there
is no other way and escape from that, and this is the future
condition of the body.' Thus, monk lives contemplating on body.
9) And further, monks, a monk contemplate on body, that some day, if
it is thrown in the charnel ground, will be reduced to bones gone
rotten and become dust, or if placed on fire, burned to ashes and
remains of teeth. he then applies this to his own body thus: 'This
body of mine is of the same nature, is going to be like that, there
is no other way and escape from that, and this is the future
condition of the body.' Thus, monk lives contemplating on body.
Thus he lives contemplating on body and comprehending the nature of
the body, or he lives contemplating on the body as it will be, as
external decay, or internal decay. He lives contemplating on external
and internal future decay. Or his mindfulness is established with the
thought: "This is body" or "This is body in existence", to the extent
necessary, just for knowledge, remembrance and mindfulness, and he
lives detached, and clings to nothing in this world. Thus also,
monks, a monk lives, contemplating on body. Thus, monk lives
contemplating on body.
II. The Contemplation on Feelings
And how, monks, does a monk live contemplating feelings as feelings?
Herein, monks, a monk when experiencing a pleasant feeling
knows, "This is a pleasant feeling"; when experiencing a painful
feeling, he knows, "This is a painful feeling"; when experiencing a
neither-pleasant-nor-painful feeling," he knows," This is neither-
pleasant-nor-painful feeling." When experiencing a pleasant worldly
feeling, he knows, "This is a pleasant worldly feeling"; when
experiencing a pleasant spiritual feeling, he knows, "This is a
pleasant spiritual feeling"; when experiencing a painful worldly
feeling, he knows, "This is a painful worldly feeling"; when
experiencing a painful spiritual feeling, he knows, "This is a
painful spiritual feeling"; when experiencing a neither-pleasant-nor-
painful worldly feeling, he knows, " This is a neither-pleasant-nor-
painful worldly feeling"; when experiencing a neither-pleasant-nor-
painful spiritual feeling, he knows, " This is a neither-pleasant-nor-
painful spiritual feeling."
Thus he lives contemplating feelings as feelings internally, or he
lives contemplating feelings as feelings externally, or he lives
contemplating feelings as feelings internally and externally. He
lives contemplating on originating factors of feelings, or he lives
contemplating on dissolution factors of feelings, or he lives
contemplating on origination-and-dissolution factors of feelings. Or
his mindfulness is established with the thought, "Such are Feelings"
or "There are Feelings," to the extent necessary just for knowledge,
remembrance and mindfulness, and he lives detached, and clings to
nothing in the world. Thus, monks, a monk lives contemplating
feelings as feelings.

III. The Contemplation on Mind
And how, monks, does a monk live contemplating on mind as mind?
Herein, monks, a monk knows "The mind with lust, as with lust", "The
mind without lust, as without lust"; "The mind with hate, as with
hate"; "The mind without hate, as without hate"; "The mind with
ignorance, as with ignorance"; "The mind without ignorance, as
without ignorance"; "The shrunken state of mind, as the shrunken
state"; "The non-shrunken state of mind, as the non-shrunken
state"; "The tranquil state of mind, as the tranquil state"; "The
distracted state of mind, as the distracted state"; "The developed
state of mind as the developed state"; "The undeveloped state of mind
as the undeveloped state"; "The state of mind with some other mental
state superior to it, as the state with something mentally
higher"; "The state of mind with no other mental state superior to
it, as the state with no superior to it"; "The concentrated state of
mind, as the concentrated state"; "The state of mind without focus,
as unfocused state "; "The freed state of mind, as the freed state";
and "The state of mind, that is not free, as the state of mind that
is not free".
Thus he lives contemplating on mind and states. He lives
contemplating on origination of states of mind, or he lives
contemplating dissolution of mind states, or he lives contemplating
on origination-and-dissolution of states of mind. Or his mindfulness
is established with the thought, "There is Mind" or "Such are the
states of mind", to the extent necessary just for knowledge,
remembrance and mindfulness, and he lives detached, and clings to
nothing in the world. Thus, monks, a monk lives contemplating Mind as
Mind.
IV. The Contemplation on Mind Objects
1. The Five Hindrances
And how, monks, does a monk live contemplating mental objects as
mental objects?
Herein, monks, a monk lives contemplating mental objects as the
mental objects of the five hindrances.
How, monks, does a monk live contemplating mental objects as the
mental objects of the five hindrances?
Herein, monks, when sense-desire is present, a monk knows, "This is
sense-desire" or when sense-desire is not present, he knows, "There
is no sense-desire" He knows, how the arising of the non-arisen sense-
desire comes to be; he knows how the abandoning of the arisen sense-
desire comes to be; and he knows how the non-arising in the future of
the abandoned sense-desire comes to be.
When anger is present, he knows, "This is anger" or when anger is not
present, he knows, "There is no anger." He knows how the arising of
the non-arisen anger comes to be; he knows how the abandoning of the
arisen anger comes to be; and he knows how the non-arising in the
future of the abandoned anger comes to be.
When sloth and torpor are present, he knows, "These are sloth and
torpor" or when sloth and torpor are not present, he knows, "There
are no sloth and torpor." He knows how the arising of the non-arisen
sloth and torpor comes to be; he knows how the abandoning of the
arisen sloth and torpor comes to be; and he knows how the non-arising
in the future of the abandoned sloth and torpor comes to be.
When agitation and remorse are present, he knows, "These are
agitation and remorse" or when agitation and remorse are not present,
he knows, "There are no agitation and remorse" He knows how the
arising of the non-arisen agitation and remorse comes to be; he knows
how the abandoning of the arisen agitation and remorse comes to be;
and he knows how the non-arising in the future of the abandoned
agitation and remorse comes to be.
When doubt is present, he knows, "This is doubt" or when doubt is not
present, he knows, "There is no doubt". He knows how the arising of
the non-arisen doubt comes to be; he knows how the abandoning of the
arisen doubt comes to be; and he knows how the non-arising in the
future of the abandoned doubt comes to be.
Thus, he lives contemplating mental objects as mental objects. He
lives contemplating on origination of mental objects, or he lives
contemplating on dissolution of mental objects, or he lives
contemplating on origination-and-dissolution of mental objects. Or
his mindfulness is established with the thought, "Mental objects
exist," or "Such are mental objects", to the extent necessary just
for knowledge, remembrance and mindfulness, and he lives detached,
and clings to nothing in the world. Thus also, monks, a monk lives
contemplating mental objects as the mental objects of the five
hindrances.

2. The Five Aggregates of Clinging
And further, monks, a monk lives contemplating mental objects as the
mental objects of the five aggregates of clinging.
How, monks, does a monk live contemplating mental objects as the
mental objects of the five aggregates of clinging?
Herein, monks, a monk thinks, "Thus is material form; thus is the
arising of material form; and thus is the disappearance of material
form. Thus is feeling; thus is the arising of feeling; and thus is
the disappearance of feeling. Thus is perception; thus is the arising
of perception; and thus is the disappearance of perception. Thus are
formations; thus is the arising of formations; and thus is the
disappearance of formations. Thus is consciousness; thus is the
arising of consciousness; and thus is the disappearance of
consciousness."
Thus he lives contemplating mental objects as mental objects. He
lives contemplating on origination of mental objects, or he lives
contemplating on dissolution factors of mental objects, or he lives
contemplating on origination-and-dissolution of mental objects. Or
his mindfulness is established with the thought, "Mental objects
exist," or "Such are mental objects", to the extent necessary just
for knowledge, remembrance and mindfulness, and he lives detached,
and clings to nothing in the world. Thus also, monks, a monk lives
contemplating mental objects as the mental objects of the five
aggregates of clinging.

3. The Six Internal and External Sense Bases
And further, monks, a monk lives contemplating mental objects as the
mental objects of the six internal and the six external sense-bases.
How, monks, does a monk live contemplating mental objects as the
mental objects of the six internal and the six external sense-bases?
Herein, monks, a monk sees the eye and visual forms and the fetter
that arises dependent on both (the eye and forms); He knows how the
arising of the non-arisen fetter comes to be; he knows how the
abandoning of the arisen fetter comes to be; and he knows how the non-
arising in the future of the abandoned fetter comes to be.
He sees the ear and sounds and the fetter that arises dependent on
both (the ear and sounds); He knows how the arising of the non-arisen
fetter comes to be; he knows how the abandoning of the arisen fetter
comes to be; and he knows how the non-arising in the future of the
abandoned fetter comes to be.
He sees the nose and smells and the fetter that arises dependent on
both (the nose and smells); He knows how the arising of the non-
arisen fetter comes to be; he knows how the abandoning of the arisen
fetter comes to be; and he knows how the non-arising in the future of
the abandoned fetter comes to be.
He sees the tongue and flavors and the fetter that arises dependent
on both (the tongue and flavors); He knows how the arising of the non-
arisen fetter comes to be; he knows how the abandoning of the arisen
fetter comes to be; and he knows how the non-arising in the future of
the abandoned fetter comes to be.
He sees the body and tactual objects and the fetter that arises
dependent on both (the body and tactual objects); He knows how the
arising of the non-arisen fetter comes to be; he knows how the
abandoning of the arisen fetter comes to be; and he knows how the non-
arising in the future of the abandoned fetter comes to be.
He sees the mind and mental objects, and the fetter that arises
dependent on both; he knows how the arising of the non-arisen fetter
comes to be; he knows how the abandoning of the arisen fetter comes
to be; and he knows how the non-arising in the future of the
abandoned fetter comes to be.
Thus he lives contemplating mental objects as mental objects. He
lives contemplating on origination of mental objects, or he lives
contemplating on dissolution of mental objects, or he lives
contemplating on origination-and-dissolution of mental objects. Or
his mindfulness is established with the thought, "Mental objects
exist," or "Such are mental objects", to the extent necessary just
for knowledge, remembrance and mindfulness, and he lives detached,
and clings to nothing in the world. Thus, monks, a monk lives
contemplating mental objects as the mental objects of the six
internal and the six external sense-bases.

4. The Seven Factors of Enlightenment
And further, monks, a monk lives contemplating mental objects as the
mental objects of the seven factors of enlightenment.
How, monks, does a monk live contemplating mental objects as 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 present," or "This is mindfulness". When the enlightenment-factor
of mindfulness is absent, he knows, "The enlightenment-factor of
mindfulness is absent" or "This is no mindfulness" ; and he knows how
the arising of the non-arisen enlightenment-factor of mindfulness
comes to be; and how perfection and the development of the arisen
enlightenment-factor of mindfulness comes to be.
When the enlightenment-factor of the contemplation on mental objects
is present, the monk knows, "The enlightenment-factor of the
contemplation on mental objects is present" or "This is the
contemplation on mental objects" ; When the enlightenment-factor of
the contemplation on mental objects is absent, he knows, "The
enlightenment-factor of the contemplation on mental objects is
absent" or "This is no the contemplation on mental objects" ; and he
knows how the arising of the non-arisen enlightenment-factor of the
contemplation on mental objects comes to be, and how perfection and
the development of the arisen enlightenment-factor of the
contemplation on mental objects comes to be.
When the enlightenment-factor of energy is present, he knows, "The
enlightenment-factor of energy is present" or "This is energy"; When
the enlightenment-factor of energy is absent, he knows, "The
enlightenment-factor of energy is absent" or "This is no energy"; and
he knows how the arising of the non-arisen enlightenment-factor of
energy comes to be, and how perfection and 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 present" or "This is joy"; When the
enlightenment-factor of joy is absent, he knows, "The enlightenment-
factor of joy is absent" or "This is no joy"; and he knows how the
arising of the non-arisen enlightenment-factor of joy comes to be,
and how perfection and the development of the arisen enlightenment-
factor of joy comes to be.
When the enlightenment-factor of tranquility is present, he
knows, "The enlightenment-factor of tranquility is present"; or "This
is tranquility". When the enlightenment-factor of tranquility is
absent, he knows, "The enlightenment-factor of tranquility is absent"
or "There is no tranquility"; and he knows how the arising of the non-
arisen enlightenment-factor of tranquility comes to be, and how
perfection in the development of the arisen enlightenment-factor of
tranquility comes to be.
When the enlightenment-factor of concentration is present, he
knows, "The enlightenment-factor of concentration is in me" or "This
is concentration"; When the enlightenment-factor of concentration is
absent, he knows, "The enlightenment-factor of concentration is not
in me" or "There is no concentration"; 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 on mental objects. He lives contemplating
on origination of mental objects, or he lives contemplating on
dissolution of mental objects, or he lives contemplating on
origination-and-dissolution of mental objects. Or his mindfulness is
established with the thought, "Mental objects exists," or "Such are
mental objects" and "This are enlightenment-factors" to the extent
necessary just for knowledge, remembrance and mindfulness, and he
lives detached, and clings to nothing in the world. Thus, monks, a
monk lives contemplating mental objects as the mental objects of the
seven factors of enlightenment.

5. The Four Noble Truths
And further, monks, a monk lives contemplating mental objects as the
mental objects of the Four Noble Truths.
How, monks, does a monk live contemplating mental objects as 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 path, leading to the cessation of
suffering," according to reality.
Thus he lives contemplating mental objects as mental objects. He
lives contemplating on origination of mental objects, or he lives
contemplating on dissolution of mental objects, or he lives
contemplating on origination-and- dissolution of mental objects. Or
his mindfulness is established with the thought, "Mental objects
exist," and "These are mental objects of The Four Noble Truth", to
the extent necessary just for knowledge, remembrance and mindfulness,
and he lives detached, and clings to nothing in the world. Thus,
monks, a monk lives contemplating mental objects as the mental
objects of the four noble truths.
Verily, monks, whosoever practices these Four Applications of
Mindfulness – Satipatthana, in this manner with diligence for a long
time, then the highest fruit may be expected by him: highest
attainment – arahantship, here and now.
O monks, let alone practice with diligence. Should any person
practice these Four Applications of Mindfulness with diligence in
this manner for a long time…for seven years… six years... five
years... four years... three years... two years... one year, then the
highest fruit may be expected by him: highest attainment –
arahantship, here and now.
O monks, let alone a year. Should any person practice these Four
Applications of Mindfulness in this manner for seven months... six
months... five months... four months... three months... two months...
a month... half a month, let alone for half a month, for a week. Any
person should practice these Four Applications of Mindfulness in this
manner.
Because of this it was said: "There is the way, monks, for the
purification of beings, for the overcoming of sorrow and lamentation,
for the ending of suffering and grief, for reaching the right path,
for the attainment of Nibbana, namely the Four Applications of
Mindfulness - Satipatthana."
Thus spoke the Bhagavo. Listening with joy, the monks were happy with
the sutta.

Additional Sutta on Analysis of Satipatthana:
Samyutta Nikaya
Satipatthana-vibhanga Sutta
Analysis of the Frames of Reference

"I will teach you the frames of reference, their development, and the
path of practice leading to their development. Listen & pay close
attention. I will speak.
"Now, what are the frames of reference? There is the way, where a
monk remains focused on the Body itself -- ardent, alert, & mindful --
putting aside greed & distress with reference to the world.
He remains focused on Feelings themselves-- ardent, alert, & mindful -
- putting aside greed & distress with reference to the world.
He remains focused on Mind of itself-- ardent, alert, & mindful --
putting aside greed & distress with reference to the world.
He remains focused on Mental objects of themselves -- ardent, alert,
& mindful -- putting aside greed & distress with reference to the
world.
"This is called the Frames of Reference."
"And what is the development of the Frames of Reference? There is the
way, where a monk remains focused on the phenomenon of origination
with regard to the body, remains focused on the phenomenon of passing
away with regard to the body, remains focused on the phenomenon of
origination & passing away with regard to the body -- ardent, alert,
& mindful -- putting aside greed & distress with reference to the
world."
"He remains focused on the phenomenon of origination with regard to
feelings, remains focused on the phenomenon of passing away with
regard to feelings, remains focused on the phenomenon of origination
& passing away with regard to feelings -- ardent, alert, & mindful --
putting aside greed & distress with reference to the world.
"He remains focused on the phenomenon of origination with regard to
the mind, remains focused on the phenomenon of passing away with
regard to the mind, remains focused on the phenomenon of origination
& passing away with regard to the mind -- ardent, alert, & mindful --
putting aside greed & distress with reference to the world.
"He remains focused on the phenomenon of origination with regard to
mental objects, remains focused on the phenomenon of passing away
with regard to mental objects, remains focused on the phenomenon of
origination & passing away with regard to mental objects -- ardent,
alert, & mindful -- putting aside greed & distress with reference to
the world.
"This is called the development of the Frames Of Reference.
"And what is the path of practice for the development of the Frames
of Reference? Just this Noble Eightfold Path: Right View, Right
Resolve, Right Speech, Right Action, Right Livelihood, Right Effort,
Right Mindfulness, Right Concentration. This is called the Path of
Practice for the Development of the Frames of Reference."