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And
how, monks, does a monk live contemplating mental objects in mental objects?
Herein,
monks, a monk lives contemplating mental objects in the mental objects of the
five hindrances.
How,
monks, does a monk live contemplating mental objects in the mental objects of
the five hindrances?
Herein,
monks, when sense-desire is present, a monk knows, "There is
sense-desire in me," or when sense-desire is not present, he knows,
"There is no sense-desire in me." He knows how the arising of the
non-arisen sense-desire comes to be; he knows how the abandoning of the arisen
sense-desire comes to be; and he knows how the non-arising in the future of the
abandoned sense-desire comes to be.
When
anger is present, he knows, "There is anger in me," or when
anger is not present, he knows, "There is no anger in me." He knows
how the arising of the non-arisen anger comes to be; he knows how the
abandoning of the arisen anger comes to be; and he knows how the non-arising in
the future of the abandoned anger comes to be.
When
sloth and torpor are present, he knows, "There are sloth and torpor
in me," or when sloth and torpor are not present, he knows, "There
are no sloth and torpor in me." He knows how the arising of the non-arisen
sloth and torpor comes to be; he knows how the abandoning of the arisen sloth
and torpor comes to be; and he knows how the non-arising in the future of the
abandoned sloth and torpor comes to be.
When
agitation and remorse are present, he knows, "There are agitation
and remorse in me," or when agitation and remorse are not present, he
knows, "There are no agitation and remorse in me." He knows how the
arising of the non-arisen agitation and remorse comes to be; he knows how the
abandoning of the arisen agitation and remorse comes to be; and he knows how
the non-arising in the future of the abandoned agitation and remorse comes to
be.
When
doubt is present, he knows, "There is doubt in me," or when
doubt is not present, he knows, "There is no doubt in me." He knows
how the arising of the non-arisen doubt comes to be; he knows how the
abandoning of the arisen doubt comes to be; and he knows how the non-arising in
the future of the abandoned doubt comes to be.
Thus
he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives contemplating
mental objects in mental objects internally and externally. He lives
contemplating origination factors in mental objects, or he lives contemplating
dissolution factors in mental objects, or he lives contemplating
origination-and-dissolution factors in mental objects.21 Or his
mindfulness is established with the thought, "Mental objects exist,"
to the extent necessary just for knowledge and mindfulness, and he lives
detached, and clings to nothing in the world. Thus also, monks, a monk lives
contemplating mental objects in the mental objects of the five hindrances.
And
further, monks, a monk lives contemplating mental objects in the mental objects
of the five aggregates of clinging.22
How,
monks, does a monk live contemplating mental objects in the mental objects of
the five aggregates of clinging?
Herein,
monks, a monk 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 formations; thus is the arising of
formations; and thus is the disappearance of 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, or he lives
contemplating mental objects in mental objects externally, or he lives
contemplating mental objects in mental objects internally and externally. He
lives contemplating origination factors in mental objects, or he lives
contemplating dissolution factors in mental objects, or he lives contemplating
origination-and-dissolution factors in mental objects.23 Or his
mindfulness is established with the thought, "Mental objects exist,"
to the extent necessary just for knowledge and mindfulness, and he lives
detached, and clings to nothing in the world. Thus also, monks, a monk lives
contemplating mental objects in the mental objects of the five aggregates of
clinging.
And
further, monks, a monk lives contemplating mental objects in the mental objects
of the six internal and the six external sense-bases.
How,
monks, does a monk live contemplating mental objects in the mental objects of
the six internal and the six external sense-bases?
Herein,
monks, a monk knows the eye and visual forms and the fetter that arises
dependent on both (the eye and forms);24 he knows how the arising of
the non-arisen fetter comes to be; he knows how the abandoning of the arisen
fetter comes to be; and he knows how the non-arising in the future of the
abandoned fetter comes to be.
He
knows the ear and sounds... the nose and smells...
the tongue and flavors... the body and tactual objects...
the mind and mental objects, and the fetter that arises dependent
on both; he knows how the arising of the non-arisen fetter comes to be; he
knows how the abandoning of the arisen fetter comes to be; and he knows how the
non-arising in the future of the abandoned fetter comes to be.
Thus
he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives
contemplating mental objects in mental objects internally and externally. He
lives contemplating origination factors in mental objects, or he lives
contemplating dissolution factors in mental objects, or he lives contemplating
origination-and-dissolution factors in mental objects.25 Or his
mindfulness is established with the thought, "Mental objects exist,"
to the extent necessary just for knowledge and mindfulness, and he lives
detached, and clings to nothing in the world. Thus, monks, a monk lives
contemplating mental objects in the mental objects of the six internal and the
six external sense-bases.
And
further, monks, a monk lives contemplating mental objects in the mental objects
of the seven factors of enlightenment.
How,
monks, does a monk live contemplating mental objects in the mental objects of
the seven factors of enlightenment?
Herein,
monks, when the enlightenment-factor of mindfulness is present, the monk
knows, "The enlightenment-factor of mindfulness is in me," or when
the enlightenment-factor of mindfulness is absent, he knows, "The
enlightenment-factor of mindfulness is not in me"; and he knows how the
arising of the non-arisen enlightenment-factor of mindfulness comes to be; and
how perfection in the development of the arisen enlightenment-factor of
mindfulness comes to be.
When
the enlightenment-factor of the investigation of mental objects is
present, the monk knows, "The enlightenment-factor of the investigation of
mental objects is in me"; when the enlightenment-factor of the
investigation of mental objects is absent, he knows, "The
enlightenment-factor of the investigation of mental objects is not in me";
and he knows how the arising of the non-arisen enlightenment-factor of the
investigation of mental objects comes to be, and how perfection in the
development of the arisen enlightenment-factor of the investigation of mental
objects comes to be.
When
the enlightenment-factor of energy is present, he knows, "The
enlightenment-factor of energy is in me"; when the enlightenment-factor of
energy is absent, he knows, "The enlightenment-factor of energy is not in
me"; and he knows how the arising of the non-arisen enlightenment-factor
of energy comes to be, and how perfection in the development of the arisen
enlightenment-factor of energy comes to be.
When
the enlightenment-factor of joy is present, he knows, "The
enlightenment-factor of joy is in me"; when the enlightenment-factor of
joy is absent, he knows, "The enlightenment-factor of joy is not in
me"; and he knows how the arising of the non-arisen enlightenment-factor
of joy comes to be, and how perfection in the development of the arisen
enlightenment-factor of joy comes to be.
When
the enlightenment-factor of tranquillity is present, he knows, "The
enlightenment-factor of tranquillity is in me"; when the
enlightenment-factor of tranquillity is absent, he knows, "The enlightenment-factor
of tranquillity is not in me"; and he knows how the arising of the
non-arisen enlightenment-factor of tranquillity comes to be, and how perfection
in the development of the arisen enlightenment-factor of tranquillity comes to
be.
When
the enlightenment-factor of concentration is present, he knows,
"The enlightenment-factor of concentration is in me"; when the
enlightenment-factor of concentration is absent, he knows, "The
enlightenment-factor of concentration is not in me"; and he knows how the
arising of the non-arisen enlightenment-factor of concentration comes to be,
and how perfection in the development of the arisen enlightenment-factor of
concentration comes to be.
When
the enlightenment-factor of equanimity is present, he knows, "The
enlightenment-factor of equanimity is in me"; when the
enlightenment-factor of equanimity is absent, he knows, "The
enlightenment-factor of equanimity is not in me"; and he knows how the
arising of the non-arisen enlightenment-factor of equanimity comes to be, and
how perfection in the development of the arisen enlightenment-factor of
equanimity comes to be.
Thus
he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives
contemplating mental objects in mental objects internally and externally. He
lives contemplating origination-factors in mental objects, or he lives
contemplating dissolution-factors in mental objects, or he lives contemplating
origination-and-dissolution-factors in mental objects.26 Or his
mindfulness is established with the thought, "Mental objects exist,"
to the extent necessary just for knowledge and mindfulness, and he lives
detached, and clings to nothing in the world. Thus, monks, a monk lives
contemplating mental objects in the mental objects of the seven factors of
enlightenment.
And
further, monks, a monk lives contemplating mental objects in the mental objects
of the four noble truths.
How,
monks, does a monk live contemplating mental objects in the mental objects of
the four noble truths?
Herein,
monks, a monk knows, "This is suffering," according to
reality; he knows, "This is the origin of suffering,"
according to reality; he knows, "This is the cessation of
suffering," according to reality; he knows "This is the road
leading to the cessation of suffering," according to reality.
Thus
he lives contemplating mental objects in mental objects internally, or he lives
contemplating mental objects in mental objects externally, or he lives
contemplating mental objects in mental objects internally and externally. He
lives contemplating origination-factors in mental objects, or he lives
contemplating dissolution-factors in mental objects, or he lives contemplating
origination-and- dissolution-factors in mental objects.27 Or his
mindfulness is established with the thought, "Mental objects exist,"
to the extent necessary just for knowledge and mindfulness, and he lives
detached, and clings to nothing in the world. Thus, monks, a monk lives
contemplating mental objects in the mental objects of the four noble truths.
*
* *
Verily,
monks, whosoever practices these four foundations of mindfulness in this manner
for seven years, then one of these two fruits may be expected by him: highest
knowledge (Arahantship) here and now, or if some remainder of clinging is yet
present, the state of non-returning.28
O
monks, let alone seven years. Should any person practice these four foundations
of mindfulness in this manner for six years... five years... four years...
three years... two years... one year, then one of these two fruits may be
expected by him: highest knowledge here and now, or if some remainder of
clinging is yet present, the state of non-returning.
O
monks, let alone a year. Should any person practice these four foundations of
mindfulness in this manner for seven months... six months... five months...
four months... three months... two months... a month... half a month, then one
of these two fruits may be expected by him: highest knowledge here and now, or
if some remainder of clinging is yet present, the state of non-returning.
O
monks, let alone half a month. Should any person practice these four
foundations of mindfulness in this manner for a week, then one of these two
fruits may be expected by him: highest knowledge here and now, or if some
remainder of clinging is yet present, the state of non-returning.
Because
of this it was said: "This is the only way, monks, for the purification of
beings, for the overcoming of sorrow and lamentation, for the destruction of
suffering and grief, for reaching the right path, for the attainment of
Nibbana, namely the four foundations of mindfulness."
Thus
spoke the Blessed One. Satisfied, the monks approved of his words.
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