Mahasatipatthana Sutta
d. Maggasacca Pabba (Section on the Noble Truth of the Path leading to the cessation of Dukkha)

And what, bhikkhus, is the Noble Truth of the path leading to the cessation of dukkha?

It is the Noble Eightfold Path, namely, Right View (Samma-ditthi), Right Thought (Samma-sankappa), Right Speech (Samma-vaca), Right Action (Samma-kammanta), Right Livelihood (Samma-ajiva), Right Effort (Samma-vayama), Right Mindfulness (Samma-sati), and Right Concentration (Samma-samadhi).
And what, bhikkhus, is Right View? The understanding of dukkha; the understanding of the cause of dukkha; the understanding of the cessation of dukkha; the understanding of the path leading to the cessation of dukkha. This, bhikkhus, is called Right View.note104

And what, bhikkhus, is Right Thought? Thoughts directed to liberation from sensuality; thoughts free from ill-will; and thoughts free from cruelty. This, bhikkhus, is called Right Thought.note105

And what, bhikkhus, is Right Speech? Abstaining from lying, from tale-bearing,note106 from abusive speech, and from vain and unbeneficial talk.note107 This, bhikkhus, is called Right Speech.

And what, bhikkhus, is Right Action? Abstaining from killing living beings,note108 from stealingnote109 and from wrongful indulgence in sense pleasures.note110 This, bhikkhus, is called Right Action.

And what, bhikkhus, is Right Livelihood? Here (in this teaching), bhikkhus, the noble disciple completely abstains from a wrong way of livelihood and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.note111

And what, bhikkhus, is Right Effort? Here (in this teaching), bhikkhus, a bhikkhu generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to prevent the arising of evil, unwholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to abandon evil, unwholesome states of mind that have arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to attain wholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to maintain the wholesome states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, and to completely develop them. This, bhikkhus, is called Right Effort.

And what, bhikkhus, is Right Mindfulness? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the body as just the body with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world, he dwells perceiving again and again the mind as just the mind with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world. This, bhikkhus, is called Right Mindfulness.

And what, bhikkhus, is Right Concentration? Here (in this teaching), bhikkhus, a bhikkhu being detached from sensual desire and unwholesome states attains and dwells in the first jhana which has vitakka and vicara; and rapture (piti) and sukha born of detachment (from the hindrances).note112 With the subsiding of vitakka and vicara, a bhikkhu attains and dwells in the second jhana, with internal tranquility and one-pointedness of mind, without vitakka and vicara, but with rapture and sukha born of concentration. Being without rapture, a bhikkhu dwells in equanimity with mindfulness and clear understanding, and experiences sukha in mind and body. He attains and dwells in the third jhana; that which causes a person who attains it to be praised by the Noble Ones note113 as one who has equanimity and mindfulness, one who abides in sukha. By becoming detached from both sukha and dukkha and by the previous cessation of gladness and mental pain, a bhikkhu attains and dwells in the fourth jhana, a state of pure mindfulness born of equanimity. This, bhikkhus, is called Right Concentration.

This, bhikkhus, is called the Noble Truth of the path leading to the cessation of dukkha.

Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note114

To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths.

Indeed, bhikkhus, whosoever practises these four satipatthanas in this manner for seven years, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.note115

Let alone seven years, bhikkhus, whosoever practises these four satipatthanas in this manner for six years, five years, four years, three years, two years, or one year.

Let alone one year, bhikkhus, whosoever practises these four satipatthanas in this manner for seven months, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.

Let alone seven months, bhikkhus, whosoever practises these four satipatthanas in this manner for six months, five months, four months, three months, two months, one month, or half a month.

Let alone half a month, bhikkhus, whosoever practises these four satipatthanas in this manner for seven days, one of two results is to be expected in him: Arahatship in this very existence or if there yet be any trace of clinging, the state of an Anagami.

This is what I meant when I said: “Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana. That only way is the four satipatthanas”.

This is what the Bhagava said. Delighted, the bhikkhus rejoice at the Bhagava’s words.