Mahasatipatthana Sutta

A Tabulated Snapshot of the Four Foundations of Mindfulness

Factors common to all four foundations of Mindfulness (using body as illustration) 1. Present-mindedness and bare awareness; contemplating the body internally (in oneself/ within and without), externally (in others) and both internally and externally.1 2. He remains established in the observation, free/independent, not caught up in any worldly consideration (i.e. putting aside all mundane hankerings and frettings). 3. Awareness of the arising factors, vanishing factors and both arising and vanishing factors in the contemplation of the body. 4. There is clear bare knowledge and awareness/comprehension that applies to each of the object under contemplation. 1 Contemplation of the Body The objects of mindfulness on the body can be classified into 3 divisions: the states the actions and the elements of the body. Mindfulness of This is the mindfulness of the in and out-breaths known as Breathing Anapanasati; this is the state of the wind element in the body that is so essential to sustain life2. See Anapanasati Mindfulness of the breath, the process of inhaling or exhaling, the Sutta; MN118 length and the coarseness of breath. Awareness of the arising, existing and falling away of the breath. The Four Postures The basic actions of the body are walking, standing, sitting and lying down. Awareness of the 4 positions and the transitory movements as well as their arising, existing, changing and falling away. Present-mindedness; contemplating the body internally (in oneself/ within and without), externally (in others) and both internally and externally.3 This factor complements the Four Postures in calling to the meditators attention, the momentarily awareness of all bodily actions in daily life, from the most mundane ones to the more complicated actions. Indeed, they are plentiful like looking, eating, drinking, talking, keeping silent, urinating, wearing attire, stretching, running, climbing steps, sleeping, arising, reading, cooking, typing, etc. 32 constituent parts composed of 6 groups4 4 groups of 20 solids: 1-5 Head hairs, body hairs, nails, teeth, skin. 6-10 Flesh, sinews, bones, bone marrow, kidneys. 11-15 Heart, liver, membrane, spleen, lungs. 16-20 Intestines, mesentery, undigested food, faeces, brain. and 2 groups of 12 liquids: 1-6 Bile, phlegm, pus, blood, sweat, fat. 7-12 Tears, grease (tallow), saliva, mucus, synovia fluid, urine.

1)

2)

3)

Clear Awareness/ Comprehension (of bodily actions)

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Reflection on the repulsive body parts

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The Four Elements All these elements must work together otherwise bodily dysfunctions will arise and the state of ones health is less than satisfactory. Earth, Water, Fire and Wind -- each element has its individual characteristic:
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Element Earth Water Fire Wind 6) The Nine CharnelGround Contemplations 5

Examples Body parts bones, organs, muscles, hair saliva, tears, blood, urine, sweat body warmth bodily movements and internal circulation 9 stages of a bodys decomposition from a fresh state till disintegration into dust in due course: 1. the state of a fresh corpse, 2. a bloated and discoloured corpse, 3. maggot infested, 4. flesh and organs being eaten away by corpse fauna, 5. skeleton with lingering of bits of flesh and blood, 6. bare bones held together by ligaments, 7. scattered pieces of bones and joints, 8. bleached and dried under the weather and 9. bone fragments crumbling to dust Characteristics hardness and rigidity fluidity, permeating and absorbing heat and warm blowing, propelling and circulatory

Contemplation of Feelings 6 This contemplation guards the mind from attachment to pleasure (or pleasurable objects), disgust with pain (or aversion from objects of dislike) and recklessness in apathy. It is accompanied by 3 factors energy, clear comprehension and mindfulness. Feelings are contemplated internally, externally, both internally and externally as well as their arising, existing, changing and falling away. Each of the feeling may be contemplated within worldly or beyond worldly context. Pleasant Mental or physical (bodily) feeling of pleasure Unpleasant Mental or physical feeling of pain Neither pleasant nor Neutral or non sensual based in the body or mind; fleeting between unpleasant pleasurable and painful state. 7 Contemplation of Mind/Mental States (Consciousness) Consciousness is the phenomenon that knows its object/thing. It arises when the 6 internal sense bases meet their respective external bases to form mind-objects. 8 This contemplation is done internally, externally, both internally and externally as well as the bare awareness of the arising, existing, changing and falling away of the consciousness. Part of the collection of 51 mind states or mental factors, 9 greed (avarice), aversion (hatred/anger) and delusion are the 3 foremost and common states. Consciousness can be analysed into 8 categories (pairs i.e. with and without the mind state) for contemplation purpose: Unwholesome mind Characteristic of Antidote for consciousness with ~ states (~) consciousness with ~ Lust/desire clings to attractive object loathsomeness Hate/aversion enraged & vengeful loving-kindness Delusion confused understanding/knowledge Shrunken/narrowed dull, drowsy, without concentration energy Distracted/expanded restless, agitated, concentration worried, scattered Has other superior doubt and regret concentration & awareness states to it

1) 2) 3) 4) 5) 6)

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7) 8)

Not composed/ tranquilised Not free/liberated

restless and under power of hindrances dwelled in unwholesome states

to desist from unwholesome states & focus on wholesome ones

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Contemplation of Mind Objects/Mental Events The Five Hindrances The contemplation of unwholesome (immoral) phenomena refers to these hindrances, as when they arise, exist, change and falling away (abandoned). The other common factors of insight apply during contemplation of each object. Hindrance Sensual desires Characteristic attachment to people mostly but at times to objects - usually the pleasant and attractive aspects Antidote to hindrance loathsomeness of body parts on unpleasing (asubha) object. Developing jhana whereby the hindrance is suppressed. Guarding the senses Moderation in eating. The support of wholesome friends. Helpful conversation (sappayakatha). loving-kindness, compassion and sympathetic joy perception of light to scatter torpor. recollection of ones good points and the Triple Gems. recollection of death and sense of urgency given its unpredictability. Contemplation of the elements of the body to know the behaviour of natural phenomena.

Anger/Ill-will -

Sloth/torpor/dullness/ drowsiness -

Restlessness/remorse aka worries Doubts -

hatred for or dissatisfaction with people or things arising from weak mind, lack of interest in the meditation object or tiredness. a scattered mind and regrets as to the Triple Gems and key Dharma trainings (e.g. the Five Aggregates, Dependent Origination)

2)

The Five Aggregates 10 (Skandas in Sanskrit) Rupa Vedana Sanna Sankhara Vinnana

The physical and mental (psychological) phenomena of human existence (which appear to the ignorant man as his Ego or personality). Form (or corporeality) The contemplation of each of these aggregates as they arise, exist, change Feeling and falling away. Perception The other common factors of insight apply Volitions or during contemplation of each object. mental formations 11 Consciousness

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The Internal Six Sense Organs and (in relation to) External Sense Bases/Objects12 The contemplation of these sense bases and the related sense consciousness, their arising, existing, changing and falling away. The other common factors of insight apply during contemplation of each object. These 6 pairs are known as Ayatanas in Sanskrit, meaning gate of coming into existence or means of connecting with the world.
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Body capability Visual Auditory Olfactory Flavour Tactile/tangible Relative to each sense

Internal Sense Organ Eye Ear Nose Tongue Body Mind

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The Seven Factors of Enlightenment/ Awakening

External Sense Base/Object Visible objects Sounds Smells/odours Tastes Touch/tangibles/tactile sensations Mind objects/events/thoughts in response to the 5 sensory inputs and those independent of these senses. The contemplation of wholesome (moral) states refers to these factors of enlightenment, with regard to their arising, existing, changing and dissipating. Mindfulness/awareness/ continuous discerning of the thoughts or awakening mental events Investigation-ofunderstand penetratively such events and phenomenon (mind investigate whether a state is moral, state/event) immoral or unmoral. Energy/effort which brings the enlightenment factors together and balances them on the phenomenon and reinforces itself and the factor of investigation Delight/rapture/joy gladness in the experience Tranquillity/ease Concentration/ collectedness Equanimity (some would call this letting go factor) calmness of the mind and mental concomitants single-pointedness of the mind evenness of mind that neither becomes excited nor withdraws from the mental event

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The Four Noble Truths 13 The truth of sufferings (Dukkha) 14 Sufferings can be classified into 8 or 3 types: All sorts of physical and emotional (mental) distress; necessarily painful and/or discomforting and therefore unsatisfactory and unpleasant. Consequences (and expressions) of sufferings include: pain, sorrow, grief, despair, sense of insecurity and unhappiness (sadness). 8 types of sufferings - birth these are most basic sufferings giving rise to all sorts of physical and emotional aging (mental) distress; sickness death separation from what we separation from loved ones or those giving hold dear us comfort and a sense of security and/or happiness. More of emotional removal from objects giving a sense of distress and anguish gratification. rather than physical encounter what is meeting with those we dislike cause us pain/discomfort. undesirable insecurity and/or unhappiness. in possession of objects giving us a sense of dislike and insecurity. Unfulfilled desires any desire/want that is not achieved or up to ones satisfaction including the first four types of sufferings.

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Five skandas 3 types of sufferings suffering of suffering suffering of change

all pervasive suffering of conditioning

the instability of which will cause physical and mental sufferings. all forms of sufferings except those relating to skandas. arising from impermanence i.e. happiness or pleasantness never last forever. unsatisfactory experiences as conditioned by our psycho-physical aggregates or skandas.

The truth of the Origin or cause of sufferings. craving of the aggregates 15 and the mental defilements16 from beginningless time. They can be discerned with insight knowledge of Dependent Origination. The truth of the Cessation of sufferings -knowledge and realisation of Nirvana by eliminating mental defilements. The truth of the Path to cessation of sufferings - The Eightfold Path 17. It is the middle way (majjhima patipada) that transcends the two extremes of indulgence in sense pleasures and self mortification. These 8 factors can be grouped into three-fold training. Wisdom factors (2) 1 Right View18: Mundane Right View of the law of karma and the moral (still operating within the discipline factors resulting in the 10 confines of Samsara) wholesome deeds (i.e. the moral discipline factors). Supra mundane Right of the 4 kinds of knowledge (i.e. 4 Noble View Truths) leading to the liberation from Samsara. 2 Right Intention or purposive thought (aka right motive) 19 & 20 Three-fold intention renunciation to counter desires 21 of: goodwill to counter ill will harmlessness to counter harmful thoughts Moral discipline factors (3) 3 Right Speech abstinence from lying, slander, vulgarities and gossip/idle talk 4 Right Action/Deed 5 Right Livelihood abstinence from killing, stealing and sexual misconduct abstinence from obtaining a living by unwholesome speech or actions, such as killing, stealing, or lying. For laypeople it includes restraint from the five types of wrong trade: trade in weapons, humans, animals for slaughter, intoxicants, and poisons.

Concentration factors (3) 6 Right Effort - with regard to the 4 kinds of mental state. The emphasis is on elimination and prevention of unwholesome states first. stop the arising of unwholesome states that have not arisen yet terminate/remove unwholesome states have arisen arouse the wholesome states that have not arisen yet intensify the wholesome states that have already arisen

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7 Right Mindfulness -

8 Right Concentration-

mindfulness of materiality the body; that it unclean and not fitting as object of attachment. mindfulness of mentality feelings, consciousness and dharmas - 51 mental-concomitants excluding feeling. absorption of the mind in the various jhanas.

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This is how a practitioner observes the body in the body. He observes the body from within or from without, or from both within and without. He observes the process of coming-to-be in the body or the process of dissolution in the body or both the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, There is a body here, until understanding and full awareness come about. He maintains the observation, free, not caught up in any worldly consideration. That is how to practice observation of the body in the body, O bhikkhus. Thich Nhat Hanh in Transformation and Healing. There are several methods on mindfulness of breath, among which are mindfulness of breath at a focal point (e.g. just at the tip of the nose, the rising and fall of abdomen) or counting of in-breaths or outbreaths (but not both) 1 ~ 10 in repetitions or backwards as well. This is how a practitioner observes the body in the body. He observes the body from within or from without, or from both within and without. He observes the process of coming-to-be in the body or the process of dissolution in the body or both the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, There is a body here, until understanding and full awareness come about. He maintains the observation, free, not caught up in any worldly consideration. That is how to practice observation of the body in the body, O bhikkhus. Thich Nhat Hanh in Transformation and Healing. Further, the practitioner meditates on his very own body from the soles of the feet upwards and then from the hair on top of the head downwards, a body contained inside the skin and full of all the impurities which belong to the body: Here is the hair of the head, the hairs on the body, the nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovia fluid, urine. Thich Nhat Hanh. What was described in the sutra are the end results of the various stages of human decomposition over time. Modern forensic science does provide the answers and causes of decomposition, chemical, entomological and otherwise. In fact, these factors will also apply to decomposition of carcasses as long as they are left to rot in the open. The whole process lasts from several weeks to one year, depending on environmental conditions. Bodies buried will undergo the same decomposition but take much longer time. Those mummified may last decades if not centuries. Corpses salvaged by vultures (sky burial as in Tibet) and/or wild animals escape the earlier gory stages of the decomposition process. Cremation avoids the whole decomposition process. Feeling is a state of consciousness (mind) and a perceived emotional state; a phenomenon that sense or touch an object in the process of contact. There is also a non-worldly or spiritual pleasure which derives from the Dharma, when one practises well and sees the reality of all things and happenings. The Eighteen Dhatus: Consciousness Internal Sense Bases (Organs) Eye Ear Nose Tongue Body Mind Form/ Visible Objects Seeing* Hearing* Smelling* Tasting* Touching* Knowing*
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External Sense Bases (Objects) Sound Odour Taste Tangible/ Tactile Sensations Mind-objects/ Thoughts

* Also known as Eye, Ear, Nose, Tongue, Body and Mind Consciousness respectively.
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The 51 Mental Factors In the Abhidharmakosha of Vasubandu, 51 types of mind states or mental factors are distinguished. They are mainly categorised by the way they are related to the main delusions of attachment, anger and ignorance, (see below) and their relevance to mind training. Note that the English terms used often have different connotations than the actual definitions in Buddhism. Although below list may appear a dull series of definitions, a careful study of it can explain much of the Buddhist attitude towards the mind. This list describes the most important mental states in relation to spiritual practice. THE 5 OMNIPRESENT (EVER-RECURRING) MENTAL FACTORS 1. Feeling (the first aggregate) 2. Recognition / discrimination / distinguishing awareness (the second aggregate) 3. Intention / mental impulse - I will ... 4. Concentration / attention / mental application - focused grasping of an object of awareness 5. Contact - the connection of an object with the mind, this may be pleasurable, painful or neutral as experienced by the aggregate of Feeling. THE 5 DETERMINATIVE MENTAL FACTORS 6. 7. 8. 9. 10. Resolution / aspiration - directing effort to fulfil desired intention, basis for diligence and enthusiasm. Interest / appreciation - holding on to a particular thing, not allowing distraction Mindfulness / Recollection - repeatedly bringing objects back to mind, not forgetting Concentration / Samadhi - one-pointed focus on an object, basis for increasing intelligence Intelligence / Wisdom - "common-sense intelligence", fine discrimination, examines characteristics of objects, stops doubt, maintains root of all wholesome qualities.

THE 4 VARIABLE (POSITIVE OR NEGATIVE) MENTAL FACTORS 11. Sleep - makes mind unclear, sense consciousness turns inwards 12. Regret - makes mind unhappy when regarding a previously done action as bad, prevents the mind from being at ease. 13. General examination / coarse discernment - depending on intelligence or intention, searches for rough idea about the object. 14. Precise analysis / subtle discernment - depending on intelligence or intention, examines the object in detail. THE 11 VIRTUOUS MENTAL FACTORS (Note that 18 and 19 are not necessary always virtuous. The first 3 are also known as roots of virtue.) 15. Faith / confidence / respectful belief - gives us positive attitude to virtue and objects that are worthy of respect. Three types are distinguished, with the last one being the preferred type: a. uncritical faith: motivation is for no apparent reason b. longing faith: motivation is by an emotionally unstable mind c. conviction: motivated by sound reasons 16. Sense of Propriety / self-respect - usually the personal conscience to stop negative actions and perform positive actions 17. Considerateness / decency - avoids evil towards others, basis for unspoiled moral discipline. 18. Suppleness / thorough training / flexibility - enables the mind to engage in positive acts as wished, interrupting mental or physical rigidity. 19. Equanimity / clear-minded tranquility - peaceful mind, not being overpowered by delusions, no mental dullness or agitation 20. Conscientiousness / carefulness - causes avoiding negative acts & doing good; mind with detachment, non-hatred, non-ignorance and enthusiasm 21. Renunciation / detachment - no attachment to cyclic existence and objects 22. Non hatred / imperturbability - no animosity to others or conditions; rejoicing 23. Non-bewilderment / non ignorance / open-mindedness - usually understanding the meaning of things through clear discrimination, never unwilling to learn 24. Non violence / complete harmlessness - compassion without any hatred, pacifist 25. Enthusiasm / diligence - doing positive acts (specifically mental development and meditation) with delight
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THE 26 NON-VIRTUOUS MENTAL FACTORS THE 6 ROOT DELUSIONS (Delusion is defined as any secondary mental factor that, when developed, brings about suffering and uneasiness to self or others.) 26. Ignorance - not knowing karma, meaning and practice of 3 Jewels, includes closed-mindedness, lack of wisdom of emptiness. 27. Attachment / desire - definition: not wanting to be separated from someone or something. Grasping at aggregates in cyclic existence causes rebirth & suffering of existence 28. Anger - definition: wanting to be separated from someone or something, can lead to relentless desire to hurt others; causes unhappiness 29. Pride - inflated superiority, supported by one's worldly views, which include disrespect of others 30. Doubt / deluded indecisive wavering - being in two minds about reality; usually leads to negative actions 31. Wrong views / speculative delusions - based on emotional afflictions. Distinguished in 5 types: belief in the self as permanent or non-existent (as opposite to the view of emptiness); denying karma, not understanding the value of the 3 Jewels; closed-mindedness (my view -which is wrong- is best); wrong conduct (not towards liberation) THE 20 SECONDARY NON-VIRTUOUS MENTAL FACTORS Derived from anger: 32. Wrath / hatred - by increased anger, malicious state wishing to cause immediate harm to others 33. Vengeance / malice / resentment - not forgetting harm done by a person, and seeking to return harm done to oneself 34. Rage / spite / outrage - intention to utter harsh speech in reply to unpleasant words, when wrath and malice become unbearable 35. Cruelty / vindictiveness / mercilessness - being devoid of compassion or kindness, seeking harm to others. Derived from anger and attachment: 36. Envy / jealousy - internal anger caused by attachment; unbearable to bear good things others have Derived from attachment: 37. Greed / avarice / miserliness - intense clinging to possessions and their increase 38. Vanity / self-satisfaction - seeing one's good fortune giving one a false sense of confidence; being intoxicated with oneself 39. Excitement / wildness / mental agitation - distraction towards desire objects, not allowing the mind to rest on something wholesome; obstructs single pointed concentration. Derived from ignorance: 40. Concealment - hiding one's negative qualities when others with good intention refer to them this causes regret 41. Dullness / muddle-headedness - caused by fogginess which makes mind dark/heavy - like when going to sleep, coarse dullness is when the object is unclear, subtle dullness is when the object has no intense clarity 42. Faithlessness - no belief of that which is worthy of respect; it can be the idea that virtue is unnecessary, or a mistaken view of virtue; it forms the basis for laziness (43) 43. Laziness - being attached to temporary pleasure, not wanting to do virtue or only little; opposite to diligence [25]) 44. Forgetfulness - causes to not clearly remember virtuous acts, inducing distraction to disturbing objects - not "just forgetting", but negative tendency 45. Inattentiveness / lack of conscience - "distracted wisdom" after rough or no analysis, not fully aware of one's conduct, careless indifference and moral failings; intentional seeking mental distraction like daydreaming
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Derived from attachment and ignorance: 46. Hypocrisy / pretension - pretend non-existent qualities of oneself 47. Dishonesty / smugness - hiding one's faults, giving no clear answers, no regret, snobbery & conceit, self-importance and finding faults with others Derived from attachment, anger and ignorance 48. Shamelessness - consciously not avoiding evil, it supports all root and secondary delusions 49. Inconsiderateness - not avoiding evil, being inconsiderate of other's practice, ingratitude 50. Unconscientiousness / carelessness- 3 delusions plus laziness; wanting to act unrestrained 51. Distraction / mental wandering - inability to focus on any virtuous object

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The four foundations of mindfulness in relation to the five aggregates (skandas) Contemplation of the: is concerned with the aggregate(s) of: Body materiality/form Feelings feeling Mind consciousness Mind Objects perception and volition (aka mental formations) Consciousness is subdivided according to the six senses, 5 basic receptive body senses and the mind (both receptive and proactive). The Eighteen Dhatus: Consciousness Internal Sense Bases (Organs) Eye Ear Nose Tongue Body Mind * Also known as Eye, Ear, Nose, Tongue, Body and Mind Consciousness respectively. Form/ Visible Objects Seeing* Hearing* Smelling* Tasting* Touching* Knowing* Sound External Sense Bases (Objects) Odour Taste Tangible/ Tactile Sensations Mind-objects/ Thoughts

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Teachings central to Buddhadharma/Buddhism not found in other religions or spiritual traditions and according to Sakyamuni Buddha, the only path leading to Nirvana and cessation of rebirth cycles. All religions address the issue of human sufferings but none as comprehensive as Buddhadharma. Dukkha - It refers to a basic unsatisfactoriness running through our lives, the lives of all but the enlightened. Sometimes this unsatisfactoriness erupts into the open as sorrow, grief, disappointment, or despair Bhikkhu Bodhi. According to Buddha, Dukkha is our only real spiritual problem and is the heart of our quest for liberation (from Samsara, the endless cycles of rebirth). All other matters including complex metaphysical questions are distractions from the urgency at hand i.e. liberation from sufferings.

14

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The craving for sights, sounds (e.g. praises), smells, tastes and tangibles, mind-objects in the world that is agreeable and pleasurable; and there this craving arises and establishes itself. These mental defilements or unwholesome mental states have their roots in three: Greed/avarice,
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Aversion and Delusion. From these 3 roots, sprang many others like jealousy, arrogance, etc. However, the ultimate base which all these defilements arise is Ignorance. Under the influence of these mental defilements, humans commit various deeds (karma), many of which are unwholesome which in turn lead to sufferings and reinforce the defilements. It is this trilogy of intermingling forces that bind sentient beings (humans inclusive) in the endless cycles of rebirths.
17

The path has to lead to a complete end of suffering, to an end of suffering in all its forms, and to a final end of suffering, to bring suffering to an irreversible stop. Bhikkhu Bodhi

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Right view and right intention of a preliminary type are called for at the outset as the spur for entering the threefold training. Right view provides the perspective for practice, right intention the sense of direction. But the two do not expire in this preparatory role. For when the mind has been refined by the training in moral discipline and concentration, it arrives at a superior right view and right intention, which now form the proper training in the higher wisdom. Bhikku Bodhi The Buddha himself says that he sees no single factor so responsible for the arising of unwholesome states of mind as wrong view, and no factor so helpful for the arising of wholesome states of mind as right view. Again, he says that there is no single factor so responsible for the suffering of living beings as wrong view, and no factor so potent in promoting the good of living beings as right view (AN 1:16.2).

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Thought is the forerunner of action, directing body and speech, stirring them into activity, using them as its instruments for expressing its aims and ideals. These aims and ideals, our intentions, in turn point back a further step to the prevailing views. When wrong views prevail, the outcome is wrong intention giving rise to unwholesome actions. Bhikkhu Bodhi Right thought applies the mind to the object of the Truth of Suffering, the five aggregates of clinging, and right view understands it as it really is. These two factors work together to apply the mind to each of the Four Noble Truths, and to understand them. Since they work together in this way, they are called the training of wisdom (pann-sikkh). Ven Pa-Auk Sayadaw in Knowing and Seeing. Desire is to be abandoned not because it is morally evil but because it is a root of suffering. Thus renunciation, turning away from craving and its drive for gratification, becomes the key to happiness, to freedom from the hold of attachment. Real renunciation is not a matter of compelling ourselves to give up things still inwardly cherished, but of changing our perspective on them so that they no longer bind us. Bhikkhu Bodhi

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Sources of compilation: Digha Nikaya Ch22 Mahasatipatthana Sutta; by M Walshe Mahjjima Nikaya Ch10 Satipatthana Sutta: by Bhikkhu Nanamoli and Bodhi Maha Satipatthana Sutta; translated by U Jotika and U Dhamminda Knowing and Seeing; by Ven Pa-Auk Sayadaw The Vipassana Retreat; by Ven Vannyavaro of Bodhi Tree Retreat and Meditation Centre The Noble Eight Fold Path; Bhikku Bodhi Hop on board the ship of Mindfulness; compiled by Venerable Sujiva Transformation & Healing Sutra on the Four Establishment of Mindfulness; by Thich Nhat Hanh http://viewonbuddhism.org/mind.html#3 -- 51 Mental Factors as stated in Abhidharmakosha of Vasubandu.
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Dedication of Merit
May the merit and virtue accrued from this work adorn the Pure Abode of Amitabha Buddha, repay the four great kindnesses above, and relieve the sufferings of those on the three paths below. May those who see or hear of these efforts generate the Bodhi-mind, spend their lives devoted to the Buddha Dharma, and finally be reborn together in the land of Ultimate Bliss. Homage to Amitabha Buddha!

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