English
(7) 2. The Section on Foundations of Mindfulness 1. Discourse on Weaknesses in Training 63. "There are, bhikkhus, these five weaknesses in training. Which five? Taking life, taking what is not given, sexual misconduct, false speech, and the indulgence in intoxicants which causes heedlessness – these, bhikkhus, are the five weaknesses in training. For the abandoning of these five weaknesses in training, bhikkhus, the four foundations of mindfulness should be developed. Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells contemplating feelings in feelings... he dwells contemplating mind in mind... he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For the abandoning of these five weaknesses in training, bhikkhus, these four foundations of mindfulness should be developed." First. 2. Discourse on Hindrances 64. "There are, bhikkhus, these five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt – these, bhikkhus, are the five hindrances. For the abandoning of these five hindrances, bhikkhus, the four foundations of mindfulness should be developed. Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells contemplating feelings in feelings... he dwells contemplating mind in mind... he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For the abandoning of these five hindrances, bhikkhus, these four foundations of mindfulness should be developed." Second. 3. Discourse on Cords of Sensual Pleasure 65. "There are, bhikkhus, these five cords of sensual pleasure. Which five? Forms cognizable by the eye, desirable, agreeable, charming, pleasing, associated with sensual desire, arousing passion; sounds cognizable by the ear... odors cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body, desirable, agreeable, charming, pleasing. connected with sensual pleasures, enticing. These, monks, are the five strands of sensual pleasure. For the abandoning of these five strands of sensual pleasure, monks, ...these four foundations of mindfulness are to be developed. The third. 4. Discourse on the Aggregates of Clinging There are these five, monks, aggregates of clinging. Which five? The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to volitional formations, the aggregate of clinging to consciousness – these, monks, are the five aggregates of clinging. For the abandoning of these five aggregates of clinging, monks, ...these four foundations of mindfulness are to be developed. The fourth. 5. Discourse on the Lower Fetters There are these five, monks, lower fetters. Which five? Personality view, doubt, clinging to rules and observances, sensual desire, ill will – these, monks, are the five lower fetters. For the abandoning of these five lower fetters, monks, ...these four foundations of mindfulness are to be developed. The fifth. 6. Discourse on Destinies There are these five, monks, destinies. Which five? Hell, the animal realm, the realm of hungry ghosts, human beings, devas – these, monks, are the five destinies. For the abandoning of these five destinies, monks, ...these four foundations of mindfulness are to be developed. The sixth. 7. Discourse on Avarices There are these five, monks, avarices. Which five? Avarice regarding dwellings, avarice regarding families, avarice regarding gain, avarice regarding praise, avarice regarding the Dhamma – these, monks, are the five avarices. For the abandoning of these five avarices, monks, ...these four foundations of mindfulness are to be developed. The seventh. 8. Discourse on the Higher Fetters There are these five, monks, higher fetters. Which five? Craving for form, craving for the formless, conceit, restlessness, ignorance. These, monks, are the five higher fetters. For the abandoning, monks, of these five higher fetters... these four foundations of mindfulness should be developed. The Eighth. 9. The Discourse on Mental Barrenness 71. Monks, these five are mental barrennesses. Which five? Here, monks, a monk doubts the Teacher, is perplexed, does not resolve, does not gain confidence. That monk, monks, who doubts the Teacher, is perplexed, does not resolve, does not gain confidence, his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion, this is the first mental barrenness. Furthermore, monks, a monk doubts the Dhamma... doubts the Sangha... doubts the training... towards his fellow practitioners is angry, displeased, with a hostile mind, and is barren. That monk, monks, who is angry towards his fellow practitioners, displeased, with a hostile mind, and is barren, his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion, this is the fifth mental barrenness. For the abandoning, monks, of these five mental barrennesses... these four foundations of mindfulness should be developed. The Ninth. 10. The Discourse on Mental Bondage 72. Monks, these five are mental bondages. Which five? Here, monks, a monk in sensual pleasures is not free from lust, not free from desire, not free from affection, not free from thirst, not free from feverishness, not free from craving. That monk, monks, who in sensual pleasures is not free from lust, not free from desire, not free from affection, not free from thirst, not free from feverishness, not free from craving, his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, this is the first mental fetter. Furthermore, monks, a monk is not dispassionate towards the body... towards forms... having eaten his fill, stuffing his belly, he dwells devoted to the pleasure of lying down, the pleasure of slumber, the pleasure of sleep. He practices the holy life with the aspiration for a certain group of devas: 'By this virtue, or by this vow, or by this austerity, or by this holy life, I shall become a deva or one of the devas.' That monk, monks, who practices the holy life with the aspiration for a certain group of devas: 'By this virtue, or by this vow, or by this austerity, or by this holy life, I shall become a deva or one of the devas,' his mind does not incline to ardour, to application, to persistence, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, this is the fifth mental fetter. These, monks, are the five mental fetters. For the abandoning of these five mental fetters, monks, the four foundations of mindfulness should be developed. Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. In feelings... in mind... in phenomena he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For the abandoning of these five mental fetters, monks, these four foundations of mindfulness should be developed. The Tenth. The Second Chapter on the Foundations of Mindfulness. Its summary: Training, hindrances, desires, aggregates, and lower fetters, destiny; Avarice, higher fetters the eighth, mental barrenness, mental fetters.