English
is knowledge in the state of equanimity. "All phenomena" means the five aggregates, the twelve sense bases, the eighteen elements, wholesome phenomena, unwholesome phenomena, indeterminate phenomena, phenomena of the sense sphere, phenomena of the form sphere, phenomena of the formless sphere, and unincluded phenomena. "Right eradication" means: by renunciation, one rightly eradicates sensual desire; by non-ill-will, one rightly eradicates ill-will; by perception of light, one rightly eradicates sloth and torpor; by non-distraction, one rightly eradicates restlessness; by discernment of phenomena, one rightly eradicates doubt; by knowledge, one rightly eradicates ignorance; by joy, one rightly eradicates discontent; by the first jhāna, one rightly eradicates the hindrances... (and so on)... by the path of arahantship, one rightly eradicates all defilements. "Cessation" means: by renunciation, one ceases sensual desire; by non-ill-will, one ceases ill-will; by perception of light, one ceases sloth and torpor; by non-distraction, one ceases restlessness; by discernment of phenomena, one ceases doubt; by knowledge, one ceases ignorance; by joy, one ceases discontent; by the first jhāna, one ceases the hindrances... (and so on)... by the path of arahantship, one ceases all defilements. "Non-arising" means: for one who has attained renunciation, sensual desire does not arise; for one who has attained non-ill-will, ill-will does not aris... It stands: For one who has gained the perception of light, sloth and torpor do not arise. For one who has gained non-distraction, restlessness does not arise. For one who has gained discernment of phenomena, doubt does not arise. For one who has gained knowledge, ignorance does not arise. For one who has gained joy, discontent does not arise. For one who has gained the first jhana, the hindrances do not arise... ...For one who has gained the path of arahantship, all defilements do not arise. Equal: With the abandonment of sensual desire, renunciation is equal. With the abandonment of ill-will, non-ill-will is equal. With the abandonment of sloth and torpor, the perception of light is equal. With the abandonment of restlessness, non-distraction is equal. With the abandonment of doubt, discernment of phenomena is equal. With the abandonment of ignorance, knowledge is equal. With the abandonment of discontent, joy is equal. With the abandonment of the hindrances, the first jhana is equal... ...With the abandonment of all defilements, the path of arahantship is equal. Heads: There are thirteen heads: The head of entanglement is craving. The head of bondage is conceit. The head of clinging is wrong view. The head of distraction is restlessness. The head of defilement is ignorance. The head of resolution is faith. The head of exertion is energy. The head of presence is mindfulness. The head of non-distraction is concentration. The head of seeing is wisdom. The head of continuity is the life faculty. The head of range is liberation. The head of formations is cessation. The discourse on "Equal Heads" is finished. 8. Discourse on the Foundations of Mindfulness 34. This was said at Savatthi. "Monks, there are these four foundations of mindfulness. 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. He dwells contemplating feelings in feelings... the mind in the mind... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. These, monks, are the four foundations of mindfulness." 35. [How] does one dwell contemplating the body in the body? Here, someone contemplates the earth element as impermanent, not as permanent; as suffering, not as He contemplates as suffering, not as pleasure; He contemplates as non-self, not as self; He is disenchanted, not delighted; He becomes dispassionate, not passionate; He ceases it, not originates it; He relinquishes it, not grasps it. Contemplating as impermanent, he abandons the perception of permanence; Contemplating as suffering, he abandons the perception of pleasure; Contemplating as non-self, he abandons the perception of self; Being disenchanted, he abandons delight; Becoming dispassionate, he abandons passion; Ceasing it, he abandons origination; Relinquishing it, he abandons grasping. In these seven ways, he contemplates the body. The body is the foundation, not mindfulness. Mindfulness is both the foundation and mindfulness itself. With that mindfulness, with that knowledge, he contemplates that body. Therefore it is said: "Mindfulness-establishment of the contemplation of the body in the body." "Development" means four kinds of development – therein, development in the sense of not transgressing the arisen phenomena; development in the sense of the faculties having one taste; development in the sense of carrying on the associated effort; development in the sense of repeated practice. Here, someone contemplates the body of water... ...the body of fire... ...the body of wind... ...the body of hair... ...the body of body-hair... ...the body of skin... ...the body of hide... ...the body of flesh... ...the body of blood... ...the body of sinews... ...the body of bones... ...the body of bone-marrow as impermanent, not as permanent; as suffering, not as pleasure; as non-self, not as self; he is disenchanted, not delighted; he becomes dispassionate, not passionate; he ceases it, not originates it; he relinquishes it, not grasps it. Contemplating as impermanent, he abandons the perception of permanence; Contemplating as suffering, he abandons the perception of pleasure; Contemplating as non-self, he abandons the perception of self; Being disenchanted, he abandons delight; Becoming dispassionate, he abandons passion; Ceasing it, he abandons origination; Relinquishing it, he abandons grasping. In these seven ways, he contemplates the body. The body is the foundation, not mindfulness. Mindfulness is both the foundation and mindfulness itself. With that mindfulness, with that knowledge, he contemplates that body. Therefore it is said: "Mindfulness-establishment of the contemplation of the body in the body." "Development" means four... This is development – therein, development by not transgressing the arisen phenomena, development by the senses being of one taste, development by carrying the effort conducive to that, development by repeated practice. Thus, one dwells contemplating the body in the body. [Kha] How does one dwell contemplating feelings in feelings? Here, someone contemplates a pleasant feeling as impermanent, not permanent… …rejects it, not clinging to it. Contemplating as impermanent, one abandons the perception of permanence… …rejecting it, one abandons clinging. By these seven aspects, one contemplates feeling. Feeling is the object of mindfulness, not mindfulness itself. Mindfulness is both the object of mindfulness and mindfulness itself. With that mindfulness, with that knowledge, one contemplates that feeling. Therefore, it is said – “mindfulness establishment by contemplating feelings in feelings.” Development means four developments… …development by repeated practice… …here, someone contemplates a painful feeling… …an neither-painful-nor-pleasant feeling… a worldly pleasant feeling… an unworldly pleasant feeling… a worldly painful feeling… an unworldly painful feeling… a worldly neither-painful-nor-pleasant feeling… an unworldly neither-painful-nor-pleasant feeling… a feeling born of eye-contact… a feeling born of ear-contact… a feeling born of nose-contact… a feeling born of tongue-contact… a feeling born of body-contact… a feeling born of mind-contact as impermanent, not permanent… …rejects it, not clinging to it. Contemplating as impermanent, one abandons the perception of permanence… …rejecting it, one abandons clinging. By these seven aspects, one contemplates feeling. Feeling is the object of mindfulness, not mindfulness itself. Mindfulness is both the object of mindfulness and mindfulness itself. With that mindfulness, with that knowledge, one contemplates that feeling. Therefore, it is said – “mindfulness establishment by contemplating feelings in feelings.” Development means four developments… …thus, one dwells contemplating feelings in feelings. [Ga] How does one dwell contemplating mind in mind? Here, someone contemplates a mind with lust as impermanent, not permanent… …rejects it, not clinging to it. Perceiving as impermanent, he abandons the perception of permanence. ... Relinquishing, he abandons grasping. By these seven modes, he observes the mind. Mind is the foundation, not mindfulness. Mindfulness is both the foundation and mindfulness. With that mindfulness, with that knowledge, he observes that mind. Therefore it is said: "The establishment of mindfulness as observation of mind in mind." Development means four developments. ... Development by way of cultivation. Here, someone observes a mind free from passion... ...a mind with aversion... ...a mind free from aversion... ...a mind with delusion... ...a mind free from delusion... ...a contracted mind... ...a scattered mind... ...a developed mind... ...an undeveloped mind... ...a surpassable mind... ...an unsurpassable mind... ...a concentrated mind... ...an unconcentrated mind... ...a liberated mind... ...an unliberated mind... ...eye-consciousness... ...ear-consciousness... ...nose-consciousness... ...tongue-consciousness... ...body-consciousness... ...mind-consciousness... as impermanent, not as permanent. ... he relinquishes, he does not grasp. Perceiving as impermanent, he abandons the perception of permanence. ... Relinquishing, he abandons grasping. By these seven modes, he observes the mind. Mind is the foundation, not mindfulness. Mindfulness is both the foundation and mindfulness. With that mindfulness, with that knowledge,