“Bhikkhus, there are these five setbacks in the training. What five? (1) The destruction of life, (2) taking what is not given, (3) sexual misconduct, (4) false speech, and (5) [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. These are the five setbacks in the training. The four establishments of mindfulness are to be developed for abandoning these five setbacks in the training. What four? Here, (6) a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. (7) He dwells contemplating feelings in feelings ... (8) ... mind in mind ... (9) ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. These four establishments of mindfulness are to be developed for abandoning these five setbacks in the training.”
“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. These are the five hindrances. These four establishments of mindfulness are to be developed for abandoning these five hindrances.”
“Bhikkhus, there are these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear odors cognizable by the nose ... tastes cognizable by the tongue tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure. These four establishments of mindfulness are to be developed for abandoning these five objects of sensual pleasure.”
“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional activities aggregate subject to clinging, and the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. These four establishments of mindfulness are to be developed for abandoning these five aggregates subject to clinging.”
“Bhikkhus, there are these five lower fetters. What five? Personal-existence view, doubt, wrong grasp of behavior and observances, sensual desire, and ill will. These are the five lower fetters. These four establishments of mindfulness are to be developed for abandoning these five lower fetters.”
“Bhikkhus, there are these five destinations. What five? Hell, the animal realm, the sphere of afflicted spirits, human beings, and devas. These are the five destinations. These four establishments of mindfulness are to be developed for abandoning these five destinations.”
“Bhikkhus, there are these five kinds of miserliness. What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserliness with regard to praise, and miserliness with regard to the Dhamma. These are the five kinds of miserliness. These four establishments of mindfulness are to be developed for abandoning these five kinds of miserliness.”
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, and ignorance. These are the five higher fetters. These four establishments of mindfulness are to be developed for abandoning these five higher fetters.”
“Bhikkhus, there are these five kinds of mental barrenness. What five?
(1) “Here, a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him. When a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor and striving, this is the first kind of mental barrenness.
(2)–(5) “Again, a bhikkhu is perplexed about the Dhamma ... perplexed about the Saṅgha ... perplexed about the training ... is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them. When a bhikkhu is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor ... and striving, this is the fifth kind of mental barrenness.
“These are the five kinds of mental barrenness. These four establishments of mindfulness are to be developed for abandoning these five kinds of mental barrenness.”
“Bhikkhus, there are these five bondages of the mind. What five?
(1) “Here, a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them. When a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor and striving, this is the first bondage of the mind.
(2)–(5) “Again, a bhikkhu is not devoid of lust for the body, not devoid of desire, affection, thirst, passion, and craving for it. He is not devoid of lust for form, not devoid of desire, affection, thirst, passion, and craving for it. Having eaten as much as he wants until his belly is full, he is intent upon the pleasure of rest, the pleasure of sloth, the pleasure of sleep. He lives the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: ‘By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas.’ When he lives the spiritual life aspiring for [rebirth in] a certain order of devas his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor and striving, this is the fifth bondage of the mind.
“These, bhikkhus, are the five bondages of the mind. These four establishments of mindfulness are to be developed for abandoning these five bondages of the mind.”