IN CONSTRUCTION
Thus have I heard:
At one time the Enlightened One was staying among the Kurus at Kammāsadhamma, a market town of the Kuru people. There the Enlightened One addressed the monks thus: "Monks,"1 and they replied, "Venerable Sir!" Then the Enlightened One spoke as follows:
This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of Mindfulness.
Which four? Here, monks, a monk dwells ardent with mindfulness and constant thorough understanding of impermanence,
Observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with mindfulness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with mindfulness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with mindfulness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter].
Kāyānupassanā Observation of the body
And how, monks, does a monk dwell observing body in body?
Ānāpānapabbaṃ
Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his mindfulness in the area around the mouth. With this mindfulness, he breathes in, with this mindfulness, he breathes out. Breathing in a deep breath, he understands properly:5 "I am breathing in a deep breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.
Just as a skilful turner or a turner’s apprentice, while making a long turn understands properly: "I am making a long turn," and while making a short turn, understands properly: "I am making a short turn," just so, the monk, breathing in a deep breath, understands properly: "I am breathing in a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!"Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body
Again, monks, a monk while he is walking, understands properly: "I am walking"; while he is standing, he understands properly: "I am standing"; while he is sitting, he understands properly: "I am sitting"; while he is lying down, he understands properly: "I am lying down." In whichever position he disposes his body, he understands it properly.
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Kāyānupassanā Observation of the body
And how, monks, does a monk dwell observing body in body?
Ānāpānapabbaṃ
Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth. With this awareness, he breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly:5 "I am breathing in a deep breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.
Just as a skilful turner or a turner’s apprentice, while making a long turn understands properly: "I am making a long turn," and while making a short turn, understands properly: "I am making a short turn," just so, the monk, breathing in a deep breath, understands properly: "I am breathing in a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!"Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body
Again, monks, a monk while he is walking, understands properly: "I am walking"; while he is standing, he understands properly: "I am standing"; while he is sitting, he understands properly: "I am sitting"; while he is lying down, he understands properly: "I am lying down." In whichever position he disposes his body, he understands it properly.
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: "This is body!" Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Sampajānapabbaṃ
Again, monks, a monk, while going forward or backward, he does so with constant thorough understanding of impermanence;11whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence.
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Paṭikūlamanasikārapabbaṃ
Again, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine."
Just as if there were a double-mouthed provision bag, full of various kinds of grains and seeds, such as hill-paddy, paddy, mung-beans, cow-peas, sesame seeds and husked rice, and as if there were a man with discerning eyes, who, after having opened that bag would examine the contents, saying: "This is hill-paddy, this is paddy, these are mung-beans, these are cow-peas, these are sesame seeds and this is husked rice"; in this same way, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: "In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Dhātumanasikārapabbaṃ
Again, monks, a monk reflects on this very body, however it is placed or disposed, considering it according to the characteristic of each element: "In this body, there is the earth-element, the water-element, the fire-element and the air-element."
Just as if, monks, a skilful cow-butcher or his apprentice, after having slaughtered a cow and having divided it into portions, would sit down at the junction of four roads; in the same way, monks, a monk reflects on this very body, however it is placed or disposed, considering the material elements: "In this body, there is the earth-element, the water-element, the fire-element and the air-element."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Navasivathikapabbaṃ
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, dead for one, two or three days, swollen, blue and festering, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, being eaten by crows, being eaten by vultures, being eaten by falcons, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by leopards, being eaten by jackals and being eaten by different kinds of creatures, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton with some flesh and blood attached to it and held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh but smeared with blood and held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh or blood, held together by tendons, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to disconnected bones, scattered in all directions, here a bone of the hand, there a bone of the foot, here a bone of the ankle, there a bone of the knee, here a bone of the thigh and there a bone of the pelvis, here a bone of the spine, there a bone of the back, again there a bone of the shoulder, here a bone of the throat, there a bone of the chin, here a bone of the teeth and there a bone of the skull, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to bleached bones of conch-like colour, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, of bones that are piled up in a heap more than a year old, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, the bones having rotted away to powder, regarding his own body considers thus: "Indeed, this body is of the same nature, it will become like that and cannot escape it."
Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his mindfulness is established: "This is body!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.
Vedanānupassanā The Observation of Sensations
How, monks, does a monk dwell, observing sensations in sensations?
Here, monks, a monk, while experiencing a pleasant sensation, understands properly, "I am experiencing a pleasant sensation"; while experiencing an unpleasant sensation, he understands properly, "I am experiencing an unpleasant sensation"; while experiencing a neither-unpleasant-nor-pleasant sensation, he understands properly, "I am experiencing a neither-unpleasant-nor-pleasant sensation." While he is experiencing a pleasant sensation with attachment, he understands properly, "I am experiencing a pleasant sensation with attachment"; while he is experiencing a pleasant sensation without attachment, he understands properly, "I am experiencing a pleasant sensation without attachment"; while experiencing an unpleasant sensation with attachment, he understands properly, "I am experiencing an unpleasant sensation with attachment"; while experiencing an unpleasant sensation without attachment, he understands properly, "I am experiencing an unpleasant sensation without attachment"; while experiencing a neither-unpleasant-nor-pleasant sensation with attachment, he understands properly, "I am experiencing a neither-unpleasant-nor-pleasant sensation with attachment"; while experiencing a neither-unpleasant-nor-pleasant sensation without attachment, he understands properly, "I am experiencing a neither-unpleasant-nor-pleasant sensation without attachment."
Thus he dwells observing sensations in sensations internally, or he dwells observing sensations in sensations externally, or he dwells observing sensations in sensations both internally and externally. Thus he dwells observing the phenomenon of arising in sensations, thus he dwells observing the phenomenon of passing away in sensations, thus he dwells observing the phenomenon of arising and passing away in sensations. Now his mindfulness is established: "This is sensation!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing sensations in sensations.
Cittānupassanā
The Observation of Mind
Again, monks, how does a monk dwell, observing mind in mind?
Here, monks, a monk understands properly mind with craving as mind with craving, he understands properly mind free from craving as mind free from craving, he understands properly mind with aversion as mind with aversion, he understands properly mind free from aversion as mind free from aversion, he understands properly mind with delusion as mind with delusion, he understands properly mind free from delusion as mind free from delusion, he understands properly collected mind as collected mind, he understands properly a scattered mind as scattered mind,
He understands properly expanded mind as expanded mind, he understands properly unexpanded mind as unexpanded mind, he understands properly surpassable mind as surpassable mind, he understands properly unsurpassable mind as unsurpassable mind,he understands properly concentrated mind as concentrated mind, he understands properly unconcentrated mind as unconcentrated mind, he understands properly freed mind as freed mind, he understands properly not freed mind as not freed mind.
Thus he dwells observing mind in mind internally, or he dwells observing mind in mind externally, or he dwells observing mind in mind both internally and externally.
Thus he dwells observing the phenomenon of arising in the mind, thus he dwells observing the phenomenon of passing away in the mind, thus he dwells observing the phenomenon of arising and passing away in the mind. Now his mindfulness is established: "This is mind!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mind in mind.
Dhammānupassanā The Observation of Mental Contents
Nīvaraṇapabbaṃ
Again, monks, how does a monk dwell, observing mental contents in mental contents?
Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances.
How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?
Here, monks, a monk, whenever sense desire is present in him, he understands properly that, "Sense desire is present in me." Whenever sense desire is absent from him, he understands properly that, "Sense desire is absent from me." He understands properly, how sense desire that has not yet arisen in him, comes to arise. He understands properly, how sense desire that has now arisen in him, gets eradicated. He understands properly, how sense desire that has now been eradicated, will in future no longer arise in him.
Whenever aversion is present in him, he understands properly that, "Aversion is present in me." Whenever aversion is absent from him, he understands properly that, "Aversion is absent from me." He understands properly, how aversion that has not yet arisen in him, comes to arise. He understands properly, how aversion that has now arisen in him, gets eradicated. He understands properly, how aversion that has now been eradicated, will in future no longer arise in him.
Whenever sloth and torpor are present in him, he understands properly that, "Sloth and torpor are present in me." Whenever sloth and torpor are absent from him, he understands properly that, "Sloth and torpor are absent from me." He understands properly, how sloth and torpor that have not yet arisen in him, come to arise. He understands properly, how sloth and torpor that have now arisen in him, get eradicated. He understands properly, how sloth and torpor that have now been eradicated, will in future no longer arise in him.
Whenever agitation and remorse are present in him, he understands properly that, "Agitation and remorse are present in me." Whenever agitation and remorse are absent from him, he understands properly that, "Agitation and remorse are absent from me." He understands properly, how agitation and remorse that have not yet arisen in him, come to arise. He understands properly, how agitation and remorse that have now arisen in him, get eradicated. He understands properly, how agitation and remorse that have now been eradicated, will in future no longer arise in him.
Whenever doubt is present in him, he understands properly that, "Doubt is present in me." Whenever doubt is absent from him, he understands properly that, "Doubt is absent from me." He understands properly, how doubt that has not yet arisen in him, comes to arise. He understands properly, how doubt that has now arisen in him, gets eradicated. He understands properly, how doubt that has now been eradicated, will in future no longer arise in him.
Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his mindfulness is established: "These are mental contents!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the five hindrances.
Khandhapabbaṃ Clinging
Again, monks, a monk dwells, observing mental contents in mental contents, as regards the five aggregates of clinging.
How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging?
Here, monks, a monk [understands properly]: "Such is matter, such is the arising of matter, such is the passing away of matter; such are sensations, such is the arising of sensations, such is the passing away of sensations; such is perception, such is the arising of perception, such is the passing away of perception; such are reactions, such is the arising of reactions, such is the passing away of reactions; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness."
Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his mindfulness is established: "These are mental contents!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the clinging
Āyatanapabbaṃ Sense Spheres´
Again, monks, a monk dwells, observing mental contents in mental contents, as regards the six internal and external sense spheres.
How, monks, does a monk dwell, observing mental contents in mental contents, as regards the six internal and external sense spheres?
Here, monks, a monk understands properly the eye, he understands properly the visible object and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
He understands properly the ear, he understands properly sound and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
He understands properly the nose, he understands properly smell and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
He understands properly the tongue, he understands properly taste and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
He understands properly the body, he understands properly touch and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
He understands properly the mind, he understands properly the contents of the mind and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.
Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his mindfulness is established: "These are mental contents!" Thus he develops his mindfulness to such an extent that there is mere understanding along with mere mindfulness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the six internal and external sense spheres.