1. The Five Hindrances
And how, monks, does a monk live reflecting upon mental objects in mental objects?
Herein, monks, a monk lives reflecting upon mental objects in the mental objects of the five hindrances.
How, monks, does a monk live reflecting upon 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 reflecting upon mental objects in mental objects internally, or he lives reflecting upon mental objects in mental objects externally, or he lives reflecting upon mental objects in mental objects internally and externally. He lives reflecting upon origination factors in mental objects, or he lives reflecting upon dissolution factors in mental objects, or he lives reflecting upon 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 reflecting upon mental objects in the mental objects of the five hindrances.
2. The Five Aggregates of Clinging
And further, monks, a monk lives reflecting upon mental objects in the mental objects of the five aggregates of clinging.[22]
How, monks, does a monk live reflecting upon 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 reflecting upon mental objects in mental objects internally, or he lives reflecting upon mental objects in mental objects externally, or he lives reflecting upon mental objects in mental objects internally and externally. He lives reflecting upon origination factors in mental objects, or he lives reflecting upon dissolution factors in mental objects, or he lives reflecting upon 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 reflecting upon mental objects in the mental objects of the five aggregates of clinging.
3. The Six Internal and External Sense Bases
And further, monks, a monk lives reflecting upon mental objects in the mental objects of the six internal and the six external sense-bases.
How, monks, does a monk live reflecting upon 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 reflecting upon mental objects in mental objects internally, or he lives reflecting upon mental objects in mental objects externally, or he lives reflecting upon mental objects in mental objects internally and externally. He lives reflecting upon origination factors in mental objects, or he lives reflecting upon dissolution factors in mental objects, or he lives reflecting upon 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 reflecting upon mental objects in the mental objects of the six internal and the six external sense-bases.
4. The Seven Factors of Enlightenment
And further, monks, a monk lives reflecting upon mental objects in the mental objects of the seven factors of enlightenment.
How, monks, does a monk live reflecting upon 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 reflecting upon mental objects in mental objects internally, or he lives reflecting upon mental objects in mental objects externally, or he lives reflecting upon mental objects in mental objects internally and externally. He lives reflecting upon origination-factors in mental objects, or he lives reflecting upon dissolution-factors in mental objects, or he lives reflecting upon 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 reflecting upon mental objects in the mental objects of the seven factors of enlightenment.
5. The Four Noble Truths
And further, monks, a monk lives reflecting upon mental objects in the mental objects of the four noble truths.
How, monks, does a monk live reflecting upon 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 reflecting upon mental objects in mental objects internally, or he lives reflecting upon mental objects in mental objects externally, or he lives reflecting upon mental objects in mental objects internally and externally. He lives reflecting upon origination-factors in mental objects, or he lives reflecting upon dissolution-factors in mental objects, or he lives reflecting upon 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 reflecting upon 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.