English
"having removed covetousness and distress in the world." Explanation of the Contemplation of Feelings. 3. Explanation of the Contemplation of Mind. 365. And how, monk, internally in mind... How does one dwell observing the mind? Here, a monk, when his mind is with passion, understands: "My mind is with passion." Or when his mind is without passion, understands: "My mind is without passion." Or when his mind is with aversion, understands: "My mind is with aversion." Or when his mind is without aversion, understands: "My mind is without aversion." Or when his mind is with delusion, understands: "My mind is with delusion." Or when his mind is without delusion, understands: "My mind is without delusion." Or when his mind is contracted, understands: "My mind is contracted." Or when his mind is scattered, understands: "My mind is scattered." Or when his mind is expansive, understands: "My mind is expansive." Or when his mind is not expansive, understands: "My mind is not expansive." Or when his mind is surpassable, understands: "My mind is surpassable." Or when his mind is unsurpassed, understands: "My mind is unsurpassed." Or when his mind is concentrated, understands: "My mind is concentrated." Or when his mind is unconcentrated, understands: "My mind is unconcentrated." Or when his mind is liberated, understands: "My mind is liberated." Or when his mind is unliberated, understands: "My mind is unliberated." He attends to that sign, develops it, makes it much, establishes it well. Having attended to that sign, developed it, made it much, and established it well, he applies his mind to the minds of others. And how does a monk dwell observing the mind in the minds of others? Here, a monk, when their mind is with passion, understands: "Their mind is with passion." Or when their mind is without passion, understands: "Their mind is without passion." Or when their mind is with aversion, understands: "Their mind is with aversion." Or when their mind is without aversion, understands: "Their mind is without aversion." Or when their mind is with delusion, understands: "Their mind is with delusion." Or when their mind is without delusion, understands: "Their mind is without delusion." Or when their mind is contracted, understands: "Their mind is contracted." Or when their mind is scattered, Or his mind, 'his mind is distracted,' he understands. Or his mind, developed, 'his mind is developed,' he understands. Or his mind, undeveloped, 'his mind is undeveloped,' he understands. Or his mind, with a superior, 'his mind is with a superior,' he understands. Or his mind, without a superior, 'his mind is without a superior,' he understands. Or his mind, concentrated, 'his mind is concentrated,' he understands. Or his mind, not concentrated, 'his mind is not concentrated,' he understands. Or his mind, liberated, 'his mind is liberated,' he understands. Or his mind, not liberated, 'his mind is not liberated,' he understands. He practices that sign, develops it, makes much of it, establishes it well. Having practiced that sign, developed it, made much of it, established it well, he brings his mind to mind, internally and externally. And how, monk, does he dwell contemplating mind in mind, internally and externally? Here, monk, a mind with lust, 'the mind is with lust,' he understands. Or a mind without lust, 'the mind is without lust,' he understands. Or a mind with hate, 'the mind is with hate,' he understands. Or a mind without hate, 'the mind is without hate,' he understands. Or a mind with delusion, 'the mind is with delusion,' he understands. Or a mind without delusion, 'the mind is without delusion,' he understands. Or a mind contracted, 'the mind is contracted,' he understands. Or a mind distracted, 'the mind is distracted,' he understands. Or a mind developed, 'the mind is developed,' he understands. Or a mind undeveloped, 'the mind is undeveloped,' he understands. Or a mind with a superior, 'the mind is with a superior,' he understands. Or a mind without a superior, 'the mind is without a superior,' he understands. Or a mind concentrated, 'the mind is concentrated,' he understands. Or a mind not concentrated, 'the mind is not concentrated,' he understands. Or a mind liberated, 'the mind is liberated,' he understands. Or he understands a mind that is not freed as "the mind is not freed." Thus, a monk dwells observing mind in mind, internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. 366. "Observing" means... "dwells" means... "ardent" means... "clearly comprehending" means... "mindful" means... "having removed covetousness and displeasure in the world" means. Therein, what is the world? That very mind is the world. The five clinging-aggregates are the world. Therein, what is covetousness? That passion, attachment... the mind's attachment – this is called "covetousness." Therein, what is displeasure? That mental unpleasantness, mental suffering, unpleasant and painful feeling born of mental contact, unpleasant and painful feelings born of mental contact – this is called "displeasure." Thus, this covetousness and this displeasure in this world are removed, thoroughly removed, calmed, tranquilized, subsided, gone, utterly gone, abandoned, utterly abandoned, dried up, thoroughly dried up, brought to an end. Therefore, it is said, "having removed covetousness and displeasure in the world." Explanation of the Observation of Mind. 4. Explanation of the Observation of Dhammas 367. And how does a monk dwell observing dhammas in dhammas internally? Here, a monk, when there is sensual desire internally, understands "there is sensual desire in me"; or when there is no sensual desire internally, understands "there is no sensual desire in me." And he understands how the arising of unarisen sensual desire comes to be; and he understands how the abandonment of arisen sensual desire comes to be; and he understands how the non-arising in the future of abandoned sensual desire comes to be. Or when there is ill-will internally... Or when there is sloth and torpor internally... Or when there is restlessness and remorse internally... Or when there is doubt internally, he understands "there is doubt in me"; or when there is no doubt internally, he understands "there is no doubt in me." he understands 'doubt'. And how unarisen doubt arises, that he understands. And how arisen doubt is abandoned, that he understands. And how abandoned doubt does not arise in the future, that he understands. When the enlightenment factor of mindfulness is present in him, he understands: 'There is in me the enlightenment factor of mindfulness.' When the enlightenment factor of mindfulness is not present in him, he understands: 'There is not in me the enlightenment factor of mindfulness.' And how the unarisen enlightenment factor of mindfulness arises, that he understands. And how the arisen enlightenment factor of mindfulness comes to full development by cultivation, that he understands. When the enlightenment factor of investigation of states is present in him... When the enlightenment factor of energy is present in him... When the enlightenment factor of rapture is present in him... When the enlightenment factor of tranquility is present in him... When the enlightenment factor of concentration is present in him... When the enlightenment factor of equanimity is present in him, he understands: 'There is in me the enlightenment factor of equanimity.' When the enlightenment factor of equanimity is not present in him, he understands: 'There is not in me the enlightenment factor of equanimity.' And how the unarisen enlightenment factor of equanimity arises, that he understands. And how the arisen enlightenment factor of equanimity comes to full development by cultivation, that he understands. He attends to that sign, develops it, makes it much of, establishes it well. Having attended to that sign, having developed it, having made it much of, having established it well, he directs his mind to external phenomena. And how does a monk dwell contemplating phenomena in external phenomena? Here, when sensual desire is present in him, a monk understands: 'There is in him sensual desire.' When sensual desire is not present in him, he understands: 'There is not in him sensual desire.' And how the unarisen sensual desire arises, that he He also understands. And how unarisen sensual desire arises, that he understands. And how arisen sensual desire is abandoned, that he understands. And how abandoned sensual desire does not arise in the future, that he understands. And if ill-will is present in him, "There is ill-will in him," he understands. And if ill-will is not present in him, "There is no ill-will in him," he understands. And how unarisen ill-will arises, that he understands. And how arisen ill-will is abandoned, that he understands. And how abandoned ill-will does not arise in the future, that he understands. And if sloth and torpor is present in him, "There is sloth and torpor in him," he understands. And if sloth and torpor is not present in him, "There is no sloth and torpor in him," he understands. And how unarisen sloth and torpor arises, that he understands. And how arisen sloth and torpor is abandoned, that he understands. And how abandoned sloth and torpor does not arise in the future, that he understands. And if restlessness and remorse is present in him, "There is restlessness and remorse in him," he understands. And if restlessness and remorse is not present in him, "There is no restlessness and remorse in him," he understands. And how unarisen restlessness and remorse arises, that he understands. And how arisen restlessness and remorse is abandoned, that he understands. And how abandoned restlessness and remorse does not arise in the future, that he understands. And if doubt is present in him, "There is doubt in him," he understands.