1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

"Master Gotama, what is the cause and reason why the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna? And what is the cause and reason why the true Dhamma endures long after a Tathāgata has attained final Nibbāna?"

2"It is, brahmin, because the four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna. And it is because the four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna.

3What four? Here, brahmin, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"It is, brahmin, because these four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna. And it is because these four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna."

4When this was said, that brahmin said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.

I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ vihārati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

"Ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī"ti?

2"Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

3Katamesaṁ catunnaṁ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;

vedanāsu … pe …

citte … pe …

dhammesu dhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī"ti.

4Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama … pe

… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

Pañcamaṁ.