English
When he experiences an unworldly neither-pleasant-nor-painful feeling, he understands: ‘I experience an unworldly neither-pleasant-nor-painful feeling.’ Thus, he dwells contemplating feelings in feelings internally, Or he dwells contemplating feelings in feelings externally, Or he dwells contemplating feelings in feelings both internally and externally. He dwells contemplating the nature of arising, dwells in feelings, or dwells observing the nature of their passing away in feelings, or dwells observing the nature of their arising and passing away in feelings. Or else mindfulness is established in him: ‘There is feeling.’ Just for the sake of knowledge, just for the sake of mindfulness, and he dwells unattached, and grasps nothing in the world. In this way, monks, a monk dwells observing feelings in feelings. The contemplation of feelings is finished. Contemplation of Consciousness 114. ‘‘And how, monks, does a monk dwell observing consciousness in consciousness? Here, monks, a monk knows a mind with lust as ‘a mind with lust’, or a mind without lust as ‘a mind without lust’; a mind with hatred as ‘a mind with hatred’, or a mind without hatred as ‘a mind without hatred’; a mind with delusion as ‘a mind with delusion’, or a mind without delusion as ‘a mind without delusion’; a contracted mind as ‘a contracted mind’, or a distracted mind as ‘a distracted mind’; an exalted mind as ‘an exalted mind’, or an unexalted mind as ‘an unexalted mind’; a surpassable mind as ‘a surpassable mind’, or an unsurpassable mind as ‘an unsurpassable mind’; a concentrated mind as ‘a concentrated mind’, or an unconcentrated mind as ‘an unconcentrated mind’; a liberated mind as ‘a liberated mind’, or an unliberated mind as ‘an unliberated mind’. Thus he dwells observing consciousness in consciousness internally, or externally, or both internally and externally; or he dwells observing the nature of its arising in consciousness, or observing the nature of its passing away in consciousness, or observing the nature of its arising and passing away in consciousness. Or else mindfulness is established in him: ‘There is consciousness.’ Just for the sake of for mere knowledge, for mere mindfulness, he dwells unattached, and grasps nothing in the world. Thus, monks, a monk dwells contemplating mind in mind. The contemplation of mind is finished. Contemplation of phenomena: The section on hindrances. 115. "And how, monks, does a monk dwell contemplating phenomena in phenomena? Here, monks, a monk dwells contemplating phenomena in phenomena in terms of the five hindrances. And how, monks, does a monk dwell contemplating phenomena in phenomena in terms of the five hindrances? "Here, monks, a monk, when sensual desire is present within him, he knows: 'Sensual desire is present within me.' When sensual desire is not present within him, he knows: 'Sensual desire is not present within me.' He knows how unarisen sensual desire arises. He knows how arisen sensual desire is abandoned. He knows how abandoned sensual desire will not arise again in the future. When ill-will is present within him, he knows: 'Ill-will is present within me.' When ill-will is not present within him, he knows: 'Ill-will is not present within me.' He knows how unarisen ill-will arises. He knows how arisen ill-will is abandoned. He knows how abandoned ill-will will not arise again in the future. When sloth and torpor are present within him, he knows: 'Sloth and torpor are present within me.' When sloth and torpor are not present within him, he knows: 'Sloth and torpor are not present within me.' He knows how unarisen sloth and torpor arise. He knows how arisen sloth and torpor are abandoned. He knows how abandoned sloth and torpor will not arise again in the future. When restlessness and remorse are present within him, he knows: 'Restlessness and remorse are present within me.' Or when internal restlessness and remorse are absent, he understands, 'there is no internal restlessness and remorse in me'. And how unarisen restlessness and remorse arise, that he understands. And how arisen restlessness and remorse are abandoned, that he understands. And how abandoned restlessness and remorse do not arise again in the future, that he understands. Or when internal doubt is present, he understands, 'there is internal doubt in me'. Or when internal doubt is absent, he understands, 'there is no internal doubt in me'. And how unarisen doubt arises, that he understands. And how arisen doubt is abandoned, that he understands. And how abandoned doubt does not arise again in the future, that he understands. Thus he dwells contemplating phenomena in phenomena internally, or contemplating phenomena in phenomena externally, or contemplating phenomena in phenomena internally and externally. He dwells contemplating the nature of arising in phenomena, or contemplating the nature of vanishing in phenomena, or contemplating the nature of both arising and vanishing in phenomena. Or else, mindfulness that 'there are phenomena' is established in him. Just for the sake of knowledge and recollection, he dwells unattached, and grasps at nothing in the world. In this way, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the five hindrances. The section on hindrances is finished. Contemplation of phenomena: The section on aggregates. 116. Furthermore, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the five clinging-aggregates. And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena, in the five clinging-aggregates? Here, bhikkhus, a bhikkhu — 'Such is form, such is the origin of form, such is the passing away of form; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the cessation of perception; thus formations, thus the origin of formations, thus the cessation of formations; thus consciousness, thus the origin of consciousness, thus the cessation of consciousness.’ Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena internally and externally. He dwells contemplating the phenomena of origination, or he dwells contemplating the phenomena of dissolution, or he dwells contemplating the phenomena of origination and dissolution. Or else, his mindfulness is established: ‘There are phenomena.’ Just enough for knowledge, just enough for mindfulness, he dwells unattached, and grasps at nothing in the world. Thus, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the five aggregates of clinging. The section on aggregates is finished. Contemplation of Phenomena: The Section on Sense Bases 117. ‘‘Again, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the six internal and external sense bases. And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena, in the six internal and external sense bases? ‘‘Here, bhikkhus, a bhikkhu understands the eye, he understands forms, he understands the fetter that arises dependent on both of these, he understands how the non-arisen fetter arises, he understands how the arisen fetter is abandoned, and he understands how the abandoned fetter does not arise again in the future. ‘‘He understands the ear, he understands sounds, he understands the fetter that arises dependent on both of these, he understands how the non-arisen fetter arises, he understands how the arisen fetter is abandoned, and he understands how the abandoned fetter does not arise again in the future. ‘‘He understands the nose, he understands odors, he understands And he understands the fetter that arises dependent on both of these. And he understands how the non-arisen fetter arises. And he understands how the arisen fetter is abandoned. And he understands how the abandoned fetter does not arise again in the future. He understands the tongue, and he understands tastes. And he understands the fetter that arises dependent on both of these. And he understands how the non-arisen fetter arises. And he understands how the arisen fetter is abandoned. And he understands how the abandoned fetter does not arise again in the future. He understands the body, and he understands tactile objects. And he understands the fetter that arises dependent on both of these. And he understands how the non-arisen fetter arises. And he understands how the arisen fetter is abandoned. And he understands how the abandoned fetter does not arise again in the future. He understands the mind, and he understands mental objects. And he understands the fetter that arises dependent on both of these. And he understands how the non-arisen fetter arises. And he understands how the arisen fetter is abandoned. And he understands how the abandoned fetter does not arise again in the future. Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of passing away in phenomena, or he dwells contemplating the nature of both arising and passing away in phenomena. Or else, mindfulness that 'there are phenomena' is established in him. Just enough for knowledge, just enough for recollection, he dwells unattached and does not cling to anything in the world. In this way, bhikkhus, a monk Or he dwells contemplating phenomena in phenomena in the six internal and external sense bases. The section on sense bases is concluded. Contemplation of Phenomena: The Section on the Factors of Awakening 118. Furthermore, monks, a monk dwells contemplating phenomena in phenomena in the seven factors of awakening. And how, monks, does a monk dwell contemplating phenomena in phenomena