                     THE FOUNDATIONS OF MINDFULNESS
                                          
                         //Satipatthana Sutta//
                                          
  
  
  Thus have I heard. At one time the Blessed One was living among the 
  Kurus, at Kammasadamma, a market town of the Kuru people. There the 
  Blessed One addressed the bhikkhu thus: "Monks," and they replied to 
  him, "Venerable Sir." The Blessed One spoke as follows:
  
      This is the only way, monks, for the purification of beings, for 
  the overcoming of sorrow and lamentation, for the destruction of 
  suffering and grief, for reaching the right path, for the attainment 
  of Nibbana, namely, the four foundations of mindfulness. What are the 
  four?
      
      Herein (in this teaching) a monk lives contemplating the body in 
  the body, [1] ardent, clearly comprehending and mindful, having 
  overcome, in this world, covetousness and grief; he lives 
  contemplating feelings in feelings, ardent, clearly comprehending and 
  mindful, having overcome, in this world, covetousness and grief; he 
  lives contemplating consciousness in consciousness, [2] ardent, 
  clearly comprehending and mindful, having overcome, in this world, 
  covetousness and grief; he lives contemplating mental objects in 
  mental objects, [2] ardent, clearly comprehending and mindful, having 
  overcome, in this world, covetousness and grief.
  
  
  
                    I. THE CONTEMPLATION OF THE BODY
  
  1. //Mindfulness of Breathing//
  
      And how does a monk live contemplating the body in the body?
      
      Herein, monks, a monk, having gone to the forest, to the foot of a 
  tree or to an empty place, sits down with his legs crossed, keeps his 
  body erect and his mindfulness alert. [3]
      
      Ever mindful he breathes in, mindful he breathes out. Breathing in 
  a long breath, he knows, "I am breathing in a long breath"; breathing 
  out a long breath, he knows, "I am breathing out a long breath"; 
  breathing in a short breath, he knows, "I am breathing in a short 
  breath"; breathing out a short breath, he knows, "I am breathing out a 
  short breath."
      
      "Experiencing the whole (breath-) body, I shall breathe in," thus 
  he trains himself. "Experiencing the whole (breath-) body, I shall 
  breathe out," thus he trains himself. "Calming the activity of the 
  (breath-) body, I shall breathe in," thus he trains himself. "Calming 
  the activity of the (breath-) body, I shall breathe out," thus he 
  trains himself.
      
      Just as a skilful turner or turner's apprentice, making a long 
  turn, knows, "I am making a long turn," or making a short turn, knows, 
  "I am making a short turn," just so the monk, breathing in a long 
  breath, knows, "I am breathing in a long breath"; breathing out a long 
  breath, he knows, "I am breathing out a long breath"; breathing in a 
  short breath, he knows, "I am breathing in a short breath"; breathing 
  out a short breath, he knows, "I am breathing out a short breath." 
  "Experiencing the whole (breath-) body, I shall breathe in," thus he 
  trains himself. "Experiencing the whole (breath-) body, I shall 
  breathe out," thus he trains himself. "Calming the activity of the 
  (breath-) body, I shall breathe in," thus he trains himself. "Calming 
  the activity of the (breath-) body, I shall breathe out," thus he 
  trains himself.
      
      Thus he lives contemplating the body in the body internally, or he 
  lives contemplating the body in the body externally, or he lives 
  contemplating the body in the body internally and externally. [4] He 
  lives contemplating origination factors [5] in the body, or he lives 
  contemplating dissolution factors [6] in the body, or he lives 
  contemplating origination-and-dissolution factors [7] in the body. Or 
  his mindfulness is established with the thought: "The body exists," 
  [8] to the extent necessary just for knowledge and mindfulness, and he 
  lives detached, [9] and clings to nothing in the world. Thus also, 
  monks, a monk lives contemplating the body in the body.
  
  
  
  2. The Postures of the Body
  
      And further, monks, a monk knows, when he is going, "I am going"; 
  he knows, when he is standing, "I am standing"; he knows, when he is 
  sitting, "I am sitting"; he knows, when he is lying down, "I am lying 
  down"; or just as his body is disposed so he knows it.
      
      Thus he lives contemplating the body in the body internally, or he 
  lives contemplating the body in the body externally, or he lives 
  contemplating the body in the body internally and externally. He lives 
  contemplating origination factors in the body, or he lives 
  contemplating dissolution factors in the body, or he lives 
  contemplating origination-and-dissolution factors in the body. [10] Or 
  his mindfulness is established with the thought: "The body exists," to 
  the extent necessary just for knowledge and mindfulness, and he lives 
  detached, and clings to nothing in the world. Thus also, monks, a monk 
  lives contemplating the body in the body.
  
  
  
  3. Mindfulness with Clear Comprehension
  
      And further, monks, a monk, in going forward and back, applies 
  clear comprehension; in looking straight on and looking away, he 
  applies clear comprehension; in bending and in stretching, he applies 
  clear comprehension; in wearing robes and carrying the bowl, he 
  applies clear comprehension; in eating, drinking, chewing and 
  savouring, he applies clear comprehension;  in walking, in standing, 
  in sitting, in falling asleep, in waking, in speaking and in keeping 
  silence, he applies clear comprehension.
  
      Thus he lives contemplating the body in the body....
  
  
  
  4. The Reflection on the Repulsiveness of the Body
  
      And further, monks, a monk reflects on this very body enveloped by 
  the skin and full of manifold impurity, 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, faeces, bile, phlegm, pus, blood, sweat, 
  fat, tears, grease, saliva, nasal mucus, synovial fluid, urine."
  
      Just as if there were a double-mouthed provision bag full of 
  various kinds of grain such as hill paddy, paddy, green gram, 
  cow-peas, sesamum, and husked rice, and a man with sound eyes, having 
  opened that bag, were to take stock of the contents thus: "This is 
  hill paddy, this is paddy, this is green gram, this is cow-pea, this 
  is sesamum, this is husked rice." Just so, monks, a monk reflects on 
  this very body enveloped by the skin and full of manifold impurity, 
  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, faeces, 
  bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal 
  mucus, synovial fluid, urine."
  
      Thus he lives contemplating the body in the body....
  
  
  
  5. The Reflection on the Material Elements
  
      And further, monks, a monk reflects on this very body, however it 
  be placed or disposed, 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." [11]
      
      Just as if, monks, a clever cow-butcher or his apprentice, having 
  slaughtered a cow and divided it into portions, should be sitting at 
  the junction of four high roads, in the same way, a monk reflects on 
  this very body, as it is placed or disposed, by way of the material 
  elements: "There are in this body the elements of earth, water, fire, 
  and wind."
      
      Thus he lives contemplating the body in the body....
  
  
  
  6. The Nine Cemetery Contemplations
  
      (1) And further, monks, as if a monk sees a body dead one, two, or 
  three days; swollen, blue and festering, thrown in the charnel ground, 
  he then applies this perception to his own body thus: "Verily, also my 
  own body is of the same nature; such it will become and will not 
  escape it."
      
      Thus he lives contemplating the body in the body internally, or he 
  lives contemplating the body in the body externally, or he lives 
  contemplating the body in the body internally and externally. He lives 
  contemplating origination-factors in the body, or he lives 
  contemplating dissolution factors in the body, or he lives 
  contemplating origination-and-dissolution-factors in the body. Or his 
  mindfulness is established with the thought: "The body exists," to the 
  extent necessary just for knowledge and mindfulness, and he lives 
  detached, and clings to nothing in the world. Thus also, monks, a monk 
  lives contemplating the body in the body.
      
      (2) And further, monks, as if a monk sees a body thrown in the 
  charnel ground, being eaten by crows, hawks, vultures, dogs, jackals 
  or by different kinds of worms, he then applies this perception to his 
  own body thus: "Verily, also my own body is of the same nature; such 
  it will become and will not escape it."
  
      Thus he lives contemplating the body in the body....
      
      (3) And further, monks, as if a monk sees a body thrown in the 
  charnel ground and reduced to a skeleton with some flesh and blood 
  attached to it, held together by the tendons....
  
      (4) And further, monks, as if a monk sees a body thrown in the 
  charnel ground and reduced to a skeleton blood-besmeared and without 
  flesh, held together by the tendons.... 
      
      (5) And further, monks, as if a monk sees a body thrown in the 
  charnel ground and reduced to a skeleton without flesh and blood, held 
  together by the tendons....
      
      (6) And further, monks, as if a monk sees a body thrown in the 
  charnel ground and 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.... 
      
      (7) And further, monks, as if a monk sees a body thrown in the 
  charnel ground, reduced to bleached bones of conchlike colour.... 
      
      (8) And further, monks, as if a monk sees a body thrown in the 
  charnel ground reduced to bones, more than a year-old, lying in a 
  heap....
      
      (9) And further, monks, as if a monk sees a body thrown in the 
  charnel ground, reduced to bones gone rotten and become dust, he then 
  applies this perception to his own body thus: "Verily, also my own 
  body is of the same nature; such it will become and will not escape 
  it."
      
      Thus he lives contemplating the body in the body internally, or he 
  lives contemplating the body in the body externally, or he lives 
  contemplating the body in the body internally and externally. He lives 
  contemplating origination factors in the body, or he lives 
  contemplating dissolution factors in the body, or he lives 
  contemplating origination-and-dissolution factors in the body. Or his 
  mindfulness is established with the thought: "The body exists," to the 
  extent necessary just for knowledge and mindfulness, and he lives 
  detached, and clings to nothing in the world. Thus also, monks, a monk 
  lives contemplating the body in the body.
  
  
  
                    II. THE CONTEMPLATION OF FEELING
  
      And how, monks, does a monk live contemplating feelings in 
  feelings?
  
      Herein, monks, a monk when experiencing a pleasant feeling knows, 
  "I experience a pleasant feeling"; when experiencing a painful 
  feeling, he knows, "I experience a painful feeling"; when experiencing 
  a neither-pleasant-nor-painful feeling," he knows, "I experience a 
  neither-pleasant-nor-painful feeling." When experiencing a pleasant 
  worldly feeling, he knows, "I experience a pleasant worldly feeling"; 
  when experiencing a pleasant spiritual feeling, he knows, "I 
  experience a pleasant spiritual feeling"; when experiencing a painful 
  worldly feeling, he knows, "I experience a painful worldly feeling"; 
  when experiencing a painful spiritual feeling, he knows, "I experience 
  a painful spiritual feeling"; when experiencing a 
  neither-pleasant-nor-painful worldly feeling, he knows, "I experience 
  a neither-pleasant-nor-painful worldly feeling"; when experiencing a 
  neither-pleasant-nor-painful spiritual feeling, he knows, "I 
  experience a neither-pleasant-nor-painful spiritual feeling."
  
      Thus he lives contemplating feelings in feelings internally, or he 
  lives contemplating feelings in feelings externally, or he lives 
  contemplating feelings in feelings internally and externally. He lives 
  contemplating origination factors in feelings, or he lives 
  contemplating dissolution factors in feelings, or he lives 
  contemplating origination-and-dissolution factors in feelings. [12] Or 
  his mindfulness is established with the thought, "Feeling exists," to 
  the extent necessary just for knowledge and mindfulness, and he lives 
  detached, and clings to nothing in the world. Thus, monks, a monk 
  lives contemplating feelings in feelings.
  
  
  
                III. THE CONTEMPLATION OF CONSCIOUSNESS
  
      And how, monks, does a monk live contemplating consciousness in 
  consciousness?
      
      Herein, monks, a monk knows the consciousness with lust, as with 
  lust; the consciousness without lust, as without lust; the 
  consciousness with hate, as with hate; the consciousness without hate, 
  as without hate; the consciousness with ignorance, as with ignorance; 
  the consciousness without ignorance, as without ignorance; the 
  shrunken state of consciousness, as the shrunken state; [13] the 
  distracted state of consciousness, as the distracted state; [14] the 
  developed state of consciousness as the developed state; [15] the 
  undeveloped state of consciousness as the undeveloped state; [16] the 
  state of consciousness with some other mental state superior to it, as 
  the state with something mentally higher; [17] the state of 
  consciousness with no other mental state superior to it, as the state 
  with nothing mentally higher; [18] the concentrated state of 
  consciousness, as the concentrated state; the unconcentrated state of 
  consciousness, as the unconcentrated state; the freed state of 
  consciousness, as the freed state; [19] and the unfreed state of 
  consciousness as the unfreed state.
      
      Thus he lives contemplating consciousness in consciousness 
  internally, or he lives contemplating consciousness in consciousness 
  externally, or he lives contemplating consciousness in consciousness 
  internally and externally. He lives contemplating origination factors 
  in consciousness, or he lives contemplating dissolution- 
      
      factors in consciousness, or he lives contemplating 
  origination-and-dissolution factors in consciousness. [20] Or his 
  mindfulness is established with the thought, "Consciousness exists," 
  to the extent necessary just for knowledge and mindfulness, and he 
  lives detached, and clings to nothing in the world. Thus, monks, a 
  monk lives contemplating consciousness in consciousness.
  
  
  
  
                IV. THE CONTEMPLATION OF MENTAL OBJECTS
  
  1. The Five Hindrances
  
      And how, monks, does a monk live contemplating mental objects in 
  mental objects?
      
      Herein, monks, a monk lives contemplating mental objects in the 
  mental objects of the five hindrances.
      
      How, monks, does a monk live contemplating mental objects in the 
  mental objects of the five hindrances?
      
      Herein, monks, when //sense-desire// is present, a monk knows, 
  "There is sense-desire in me," or when sense-desire is not present, he 
  knows, "There is no sense-desire in me." 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, "There is anger in me," or 
  when anger is not present, he knows, "There is no anger in me." 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, "There are sloth 
  and torpor in me," or when sloth and torpor are not present, he knows, 
  "There are no sloth and torpor in me." 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, "There are 
  agitation and remorse in me," or when agitation and remorse are not 
  present, he knows, "There are no agitation and remorse in me." 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, "There is doubt in me," or 
  when doubt is not present, he knows, "There is no doubt in me." 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 in mental objects 
  internally, or he lives contemplating mental objects in mental objects 
  externally, or he lives contemplating mental objects in mental objects 
  internally and externally. He lives contemplating origination factors 
  in mental objects, or he lives contemplating dissolution factors in 
  mental objects, or he lives contemplating origination-and-dissolution 
  factors in mental objects. [21] Or his mindfulness is established with 
  the thought, "Mental objects exist," to the extent necessary just for 
  knowledge and mindfulness, and he lives detached, and clings to 
  nothing in the world. Thus also, monks, a monk lives contemplating 
  mental objects in the mental objects of the five hindrances.
  
  
  
  2. The Five Aggregates of Clinging
  
      And further, monks, a monk lives contemplating mental objects in 
  the mental objects of the five aggregates of clinging. [22]
      
      How, monks, does a monk live contemplating mental objects in 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 in mental objects 
  internally, or he lives contemplating mental objects in mental objects 
  externally, or he lives contemplating mental objects in mental objects 
  internally and externally. He lives contemplating origination factors 
  in mental objects, or he lives contemplating dissolution factors in 
  mental objects, or he lives contemplating origination-and-dissolution 
  factors in mental objects. [23] Or his mindfulness is established with 
  the thought, "Mental objects exist," to the extent necessary just for 
  knowledge and mindfulness, and he lives detached, and clings to 
  nothing in the world. Thus also, monks, a monk lives contemplating 
  mental objects in 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 in 
  the mental objects of the six internal and the six external 
  sense-bases.
      
      How, monks, does a monk live contemplating mental objects in the 
  mental objects of the six internal and the six external sense-bases?
      
      Herein, monks, a monk knows the eye and visual forms and the 
  fetter that arises dependent on both (the eye and forms); [24] 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 knows the //ear// and //sounds// ... the //nose// and 
  //smells// ... the //tongue// and //flavours// ... the //body// and 
  //tactual objects// ... 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 in mental objects 
  internally, or he lives contemplating mental objects in mental objects 
  externally, or he lives contemplating mental objects in mental objects 
  internally and externally. He lives contemplating origination factors 
  in mental objects, or he lives contemplating dissolution factors in 
  mental objects, or he lives contemplating origination-and-dissolution 
  factors in mental objects. [25] Or his mindfulness is established with 
  the thought, "Mental objects exist," to the extent necessary just for 
  knowledge and mindfulness, and he lives detached, and clings to 
  nothing in the world. Thus, monks, a monk lives contemplating mental 
  objects in 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 in 
  the mental objects of the seven factors of enlightenment.
      
      How, monks, does a monk live contemplating mental objects in 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 me," or when the enlightenment-factor of mindfulness is absent, he 
  knows, "The enlightenment-factor of mindfulness is not in me"; and he 
  knows how the arising of the non-arisen enlightenment-factor of 
  mindfulness comes to be; and how perfection in the development of the 
  arisen enlightenment-factor of mindfulness comes to be.
      
      When the enlightenment-factor of //the investigation of mental 
  objects// is present, the monk knows, "The enlightenment-factor of the 
  investigation of mental objects is in me"; when the 
  enlightenment-factor of the investigation of mental objects is absent, 
  he knows, "The enlightenment-factor of the investigation of mental 
  objects is not in me"; and he knows how the arising of the non-arisen 
  enlightenment-factor of the investigation of mental objects comes to 
  be, and how perfection in the development of the arisen 
  enlightenment-factor of the investigation of mental objects comes to 
  be.
      
      When the enlightenment-factor of //energy// is present, he knows, 
  "The enlightenment-factor of energy is in me"; when the 
  enlightenment-factor of energy is absent, he knows, "The 
  enlightenment-factor of energy is not in me"; and he knows how the 
  arising of the non-arisen enlightenment-factor of energy comes to be, 
  and how perfection in 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 in me"; when the 
  enlightenment-factor of joy is absent, he knows, "The 
  enlightenment-factor of joy is not in me"; and he knows how the 
  arising of the non-arisen enlightenment-factor of joy comes to be, and 
  how perfection in the development of the arisen enlightenment-factor 
  of joy comes to be.
      
      When the enlightenment-factor of //tranquillity// is present, he 
  knows, "The enlightenment-factor of tranquillity is in me"; when the 
  enlightenment-factor of tranquillity is absent, he knows, "The 
  enlightenment-factor of tranquillity is not in me"; and he knows how 
  the arising of the non-arisen enlightenment-factor of tranquillity 
  comes to be, and how perfection in the development of the arisen 
  enlightenment-factor of tranquillity comes to be.
      
      When the enlightenment-factor of //concentration// is present, he 
  knows, "The enlightenment-factor of concentration is in me"; when the 
  enlightenment-factor of concentration is absent, he knows, "The 
  enlightenment-factor of concentration is not in me"; 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 mental objects in mental objects 
  internally, or he lives contemplating mental objects in mental objects 
  externally, or he lives contemplating mental objects in mental objects 
  internally and externally. He lives contemplating origination-factors 
  in mental objects, or he lives contemplating dissolution-factors in 
  mental objects, or he lives contemplating 
  origination-and-dissolution-factors in mental objects. [26] Or his 
  mindfulness is established with the thought, "Mental objects exist," 
  to the extent necessary just for knowledge and mindfulness, and he 
  lives detached, and clings to nothing in the world. Thus, monks, a 
  monk lives contemplating mental objects in the mental objects of the 
  seven factors of enlightenment.
  
  
  
  5. The Four Noble Truths
  
      And further, monks, a monk lives contemplating mental objects in 
  the mental objects of the four noble truths.
      
      How, monks, does a monk live contemplating mental objects in 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 road leading to the cessation of 
  suffering//," according to reality.
      
      Thus he lives contemplating mental objects in mental objects 
  internally, or he lives contemplating mental objects in mental objects 
  externally, or he lives contemplating mental objects in mental objects 
  internally and externally. He lives contemplating origination-factors 
  in mental objects, or he lives contemplating dissolution-factors in 
  mental objects, or he lives contemplating origination-and- 
  dissolution-factors in mental objects. [27] Or his mindfulness is 
  established with the thought, "Mental objects exist," to the extent 
  necessary just for knowledge and mindfulness, and he lives detached, 
  and clings to nothing in the world. Thus, monks, a monk lives 
  contemplating mental objects in the mental objects of the four noble 
  truths.
  
                                 * * *
  
      Verily, monks, whosoever practises these four foundations of 
  mindfulness in this manner for seven years, then one of these two 
  fruits may be expected by him: highest knowledge (Arahantship) here 
  and now, or if some remainder of clinging is yet present, the state of 
  non-returning. [28]
      
      O monks, let alone seven years. Should any person practise these 
  four foundations of mindfulness in this manner for six years ... five 
  years ... four years ... three years ... two years ... one year, then 
  one of these two fruits may be expected by him: highest knowledge here 
  and now, or if some remainder of clinging is yet present, the state of 
  non-returning.
      
      O monks, let alone a year. Should any person practise these four 
  foundations of mindfulness in this manner for seven months ... six 
  months ... five months ... four months ... three months ... two months 
  ... a month ... half a month, then one of these two fruits may be 
  expected by him: highest knowledge here and now, or if some remainder 
  of clinging is yet present, the state of non-returning.
      
      O monks, let alone half a month. Should any person practise these 
  four foundations of mindfulness in this manner for a week, then one of 
  these two fruits may be expected by him: highest knowledge here and 
  now, or if some remainder of clinging is yet present, the state of 
  non-returning.
      
      Because of this it was said: "This is the only way, monks, for the 
  purification of beings, for the overcoming of sorrow and lamentation, 
  for the destruction of suffering and grief, for reaching the right 
  path, for the attainment of Nibbana, namely the four foundations of 
  mindfulness."
      
      Thus spoke the Blessed One. Satisfied, the monks approved of his 
  words.
  
                                                   Satipatthana Sutta
                                        Majjhima Nikaya, Sutta No. 10
