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"And
how, O bhikkhus, does a bhikkhu live contemplating mental objects in mental
objects?
"Here,
O bhikkhus, a bhikkhu lives contemplating the mental objects in the mental
objects of the five hindrances.
"How,
O bhikkhus, does a bhikkhu live contemplating mental objects in the mental
objects of the five hindrances?
"Here,
O bhikkhus, when sensuality is present, a bhikkhu knows with understanding: 'I
have sensuality,' or when sensuality is not present, he knows with understanding:
'I have no sensuality.' He understands how the arising of the non-arisen
sensuality comes to be; he understands how the abandoning of the arisen
sensuality comes to be; and he understands how the non-arising in the future of
the abandoned sensuality comes to be. When anger is present, he knows with
understanding: 'I have anger,' or when anger is not present, he knows with
understanding: 'I have no anger.' He understands how the arising of the
non-arisen anger comes to be; he understands how the abandoning of the arisen
anger comes to be; and he understands how the non-arising in the future of the
abandoned anger comes to be. When sloth and torpor are present, he knows with
understanding: 'I have sloth and torpor,' or when sloth and torpor are not present,
he knows with understanding: 'I have no sloth and torpor.' He understands how
the arising of non-arisen sloth and torpor comes to be; he understands how the
abandoning of the arisen sloth and torpor comes to be; and he understands how
the non-arising in the future of the abandoned sloth and torpor comes to be.
When agitation and worry are present, he knows with understanding: 'I have
agitation and worry,' or when agitation and worry are not present, he knows
with understanding: 'I have no agitation and worry.' He understands how the
arising of non-arisen agitation and worry comes to be; and he understands how
the abandoning of the arisen agitation and worry comes to be; and he
understands how the non-arising in the future of the abandoned agitation and
worry comes to be. When doubt is present, he knows with understanding: 'I have
doubt,' or when doubt is not present, he knows with understanding: 'I have no
doubt.' He understands how the arising of non-arisen doubt comes to be; he
understands how the abandoning of the arisen doubt comes to be; and he
understands how the non-arising in the future of the abandoned doubt comes to
be.
"Thus
he lives contemplating mental object in mental objects, internally, or he lives
contemplating mental object in mental objects, externally, or he lives
contemplating mental object in mental objects, internally and externally. He
lives contemplating origination-things in mental objects, or he lives
contemplating dissolution-things in mental objects, or he lives contemplating
origination-and-dissolution-things in mental objects. Or his mind is
established with the thought: 'Mental objects exist,' to the extent necessary
for just knowledge and remembrance and he lives independent and clings to
naught in the world.
"Thus,
indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the five hindrances."
"And,
further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the five aggregates of clinging.
"How,
O bhikkhus, does a bhikkhu live contemplating mental objects in the mental
objects of the five aggregates of clinging?
"Here,
O bhikkhus, a bhikkhu 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 the formations; thus is the arising of the formations;
and thus is the disappearance of the 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... and
clings to naught in the world.
"Thus,
indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the five aggregates of clinging."
"And,
further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the six internal and the six external sense-bases.
"How,
O bhikkhus, does a bhikkhu live contemplating mental object in the mental
objects of the six internal and the six external sense-bases?
"Here,
O bhikkhus, a bhikkhu understands the eye and material forms and the fetter
that arises dependent on both (eye and forms); he understands how the arising
of the non-arisen fetter comes to be; he understands how the abandoning of the
arisen fetter comes to be; and he understands how the non-arising in the future
of the abandoned fetter comes to be. He understands the ear and sounds and the
fetter that arises dependent on both (ear and sounds); he understands how the
arising of the non-arisen fetter comes to be; he understands how the abandoning
of the arisen fetter comes to be; and he understands how the non-arising in the
future of the abandoned fetter comes to be. He understands the organ of smell
and odors and the fetter that arises dependent on both (the organ of smell and
odors); he understands how the arising of the non-arisen fetter comes to be; he
understands how the abandoning of the arisen fetter comes to be; and he
understands how the non-arising in the future of the abandoned fetter comes to
be. He understands the organ of taste and flavors and the fetter that arises
dependent on both (the organ of taste and flavors); he understands how the
arising of the non-arisen fetter comes to be; he understands how the abandoning
of the arisen fetter comes to be; and he understands how the non-arising in the
future of the abandoned fetter comes to be. He understands the organ of touch
and tactual objects and the fetter that arises dependent on both (the organ of
touch and tactual objects); he understands how the arising of the non-arisen
fetter comes to be; he understands how the abandoning of the arisen fetter
comes to be; and he understands how the non-arising in the future of the
abandoned fetter comes to be. He understands consciousness and mental objects
and the fetter that arises dependent on both (consciousness and mental
objects); he understands how the arising of the non-arisen fetter comes to be;
he understands how the abandoning of the arisen fetter comes to be; and he
understands how the non-arising in the future of the abandoned fetter comes to
be.
"Thus
he lives contemplating mental object in mental objects, internally... and
clings to naught in the world.
"Thus,
indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the six internal and the six externally sense-bases."
"And,
further, o bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the seven factors of enlightenment."
"How,
o bhikkhus, does a bhikkhu live contemplating mental object in the mental
objects of the seven factors of enlightenment?"
"Here,
o bhikkhus, when the enlightenment factor of mindfulness is present, a bhikkhu
knows with understanding: 'I have the enlightenment factor of mindfulness'; or
when the enlightenment factor of mindfulness is absent, he knows with
understanding: 'I have not the enlightenment factor of mindfulness'; and he
understands how the arising of the non-arisen enlightenment factor of mindfulness
comes to be and how the completion by culture of the arisen enlightenment
factor of mindfulness comes to be. When the enlightenment factor of the
investigation of mental objects is present, he knows with understanding: 'I
have the enlightenment factor of the investigation of mental objects'; when the
enlightenment factor of the investigation of mental objects is absent, he knows
with understanding: 'I have not the enlightenment factor of the investigation
of mental objects'; and he understands how the arising of the non-arisen
enlightenment factor of the investigation of mental objects comes to be and how
the completion of culture of the arisen enlightenment factor of the
investigation of mental objects comes to be. When the enlightenment factor of
energy is present, he knows with understanding: 'I have the enlightenment
factor of energy'; when the enlightenment factor of energy is absent, he knows
with understanding: 'I have not the enlightenment factor of energy'; and he
understands how the arising of the non-arisen enlightenment factor of energy
comes to be and how the completion by culture of the arisen enlightenment
factor of energy comes to be. When the enlightenment factor of joy is present,
he knows with understanding: 'I have the enlightenment factor of joy'; when the
enlightenment factor of joy is absent, he knows with understanding: 'I have not
the enlightenment factor of joy'; and he understands how the rising of the
non-arisen enlightenment factor of joy comes to be and how the completion by
culture of the arisen enlightenment factor of joy comes to be. When the
enlightenment factor of calm is present, he knows with understanding: 'I have
the enlightenment factor of calm'; when the enlightenment factor of calm is
absent, he knows with understanding: 'I have not the enlightenment factor of
calm'; and he understands how the arising of the non-arisen enlightenment
factor of calm comes to be and how the completion by culture of the arisen
enlightenment factor of calm comes to be. When the enlightenment factor of
concentration is present, he knows with understanding: 'I have the
enlightenment factor of concentration'; when the enlightenment factor of
concentration is absent, he knows with understanding: 'I have not the
enlightenment factor of concentration'; and he understands how the arising of
the non-arisen enlightenment factor of concentration comes to be and how the
completion by culture of the arisen enlightenment factor of concentration comes
to be. When the enlightenment factor of equanimity is present, he knows with
understanding: 'I have the enlightenment factor of equanimity'; when the
enlightenment factor of equanimity is absent, he knows with understanding: 'I
have not the enlightenment factor of equanimity'; and he understands how the
arising of the non-arisen enlightenment factor of equanimity comes to be and
how the completion by culture of the arisen enlightenment factor of equanimity
comes to be.
"Thus
he lives contemplating mental object in mental objects internally... and clings
to naught in the world.
"Thus,
indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the seven factors of enlightenment."
"And,
further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the Four Noble Truths.
"How,
O bhikkhus, does a bhikkhu live contemplating mental object in the mental
objects of the Four Noble Truths?
"Here,
O bhikkhus, a bhikkhu understands: 'This is suffering,' according to reality;
he understands: 'This is the origin of suffering,' according to reality; he
understands: 'This is the cessation of suffering,' according to reality; and he
understands: 'This is the road leading to the cessation of suffering,'
according to realty.
"Thus
he lives contemplating mental object in mental objects internally or he lives
contemplating mental objects in mental objects externally, or he lives
contemplating mental object in mental objects internally and externally."
"He
lives contemplating origination things in mental objects, or he lives
contemplating dissolution-things in mental objects, or he lives contemplating
origination-and-dissolution-things in mental objects, or his mindfulness is established
with the thought, 'Mental objects exist,' to the extent necessary just for
knowledge and remembrance, and he lives independent and clings to naught in the
world.
"Thus,
indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental
objects of the Four Noble Truths."
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