中阿含經

9. CHAPTER ON CAUSES

97. THE DISCOURSE ON THE GREAT CAUSE^[1]

Thus have I heard:

At one time, the Buddha was journeying among the Kurus, staying at Kammāsadhamma, a town of the Kurus^[02].

At that time, the Venerable Ananda, sitting alone in meditation in a secluded place, thought to himself, “Marvelous indeed is this Dharma of dependent origination! It is exceedingly profound, and its illumination is also exceedingly profound^[03], yet when I contemplate it, it appears very shallow, very shallow!”^[04]

Then, late in the afternoon, the Venerable Ananda rose from his secluded meditation, went to where the Buddha was, bowed at his feet, and stood to one side, saying:

“Blessed One, today, while sitting alone in meditation in a secluded place, I thought to myself, ‘Marvelous indeed is this dependent origination! It is exceedingly profound, yet when I contemplate it, it appears very shallow, very shallow!’”

The Blessed One said:

“Ananda, do not think, ‘This dependent origination is very shallow, very shallow!’ Why is that? Because this dependent origination is exceedingly profound, and its illumination is also exceedingly profound.

“Ananda, because beings do not know dependent origination as it truly is, do not see it as it truly is, have not awakened to it, and have not thoroughly penetrated it, they become entangled with one another like the tangled threads of a loom, like a dense thicket of uẩn-mạn^[05], crowded and tumultuous. They pass from this life to another life, and from that life back to this one; going and returning, returning and going, they are unable to escape the cycle of birth and death. Ananda, therefore you should know that this dependent origination is exceedingly profound, and its illumination is also exceedingly profound.

“Ananda, if someone were to ask, ‘Do aging and death have a condition?’ one should answer, ‘Aging and death have a condition.’ If someone were to ask, ‘What is the condition for aging and death?’ one should answer, ‘Birth is their condition.’

“Ananda, if someone were to ask, ‘Does birth have a condition?’ one should answer, ‘Birth also has a condition.’ If someone were to ask, ‘What is the condition for birth?’ one should answer, ‘Becoming is its condition.’

“Ananda, if someone were to ask, ‘Does becoming have a condition?’ one should answer, ‘Becoming also has a condition.’ If someone were to ask, ‘What is the condition for becoming?’ one should answer, ‘Clinging^[06] is its condition.’

“Ananda, if someone were to ask, ‘Does clinging have a condition?’ one should answer, ‘Clinging also has a condition.’ If someone were to ask, ‘What is the condition for clinging?’ one should answer, ‘Craving is its condition.’

“Ananda, conditioned by craving, there is clinging; conditioned by clinging, there is becoming; conditioned by becoming, there is birth; conditioned by birth, there are aging and death; conditioned by aging and death, there are sorrow, lamentation, suffering, grief, and distress—all arise conditioned by aging and death. Thus arises this entire great mass of suffering.

“Ananda, conditioned by birth, there are aging and death. It is said that conditioned by birth, there are aging and death; you should understand that what is meant is that aging and death are conditioned by birth. Ananda, suppose there were no birth among fish and the various kinds of fish, birds and the various kinds of birds, mosquitoes and the various kinds of mosquitoes, dragons and the various kinds of dragons, spirits and the various kinds of spirits, ghosts and the various kinds of ghosts, devas and the various kinds of devas, humans and the various kinds of humans. Ananda, among all those classes of beings, in their respective places, if there were no birth and none of the various classes were born, then, apart from birth, would there be aging and death?”

“No, Blessed One.”

“Ananda, therefore you should know that the cause of aging and death, the origin of aging and death, the source of aging and death, and the condition for aging and death^[07] are called birth. Why is that? Because conditioned by birth, there are aging and death.

“Ananda, conditioned by becoming, there is birth. It is said that conditioned by becoming, there is birth; you should understand that what is meant is that birth is conditioned by becoming.

“Ananda, suppose there were no becoming among fish and the various kinds of fish, birds and the various kinds of birds, mosquitoes and the various kinds of mosquitoes, dragons and the various kinds of dragons, spirits and the various kinds of spirits, ghosts and the various kinds of ghosts, devas and the various kinds of devas, humans and the various kinds of humans. Ananda, among all those classes of beings, in their respective places, if there were no becoming and none of the various classes came into becoming, then, apart from becoming, would there be birth?”

“No, Blessed One.”

“Ananda, therefore you should know that the cause of birth, the arising of birth, the source of birth, and the condition for birth are called becoming. Why is that? Because conditioned by becoming, there is birth.

“Ananda, conditioned by clinging, there is becoming. It is said that conditioned by clinging, there is becoming; you should understand that what is meant is that becoming is conditioned by clinging. Ananda, if there were no clinging, if none of the various classes had any clinging, then, apart from clinging, would there be becoming? Could becoming be designated?”

“No, Blessed One.”

“Ananda, therefore you should know that the cause of becoming, the arising of becoming, the source of becoming, and the condition for becoming are called clinging. Why is that? Because conditioned by clinging, there is becoming.

“Ananda, conditioned by craving, there is clinging. It is said that conditioned by craving, there is clinging; you should understand that what is meant is that clinging is conditioned by craving. Ananda, if there were no craving, if none of the various classes had any craving, then, apart from craving, would there be clinging? Could clinging be established?”

“No, Blessed One.”

“Ananda, therefore you should know that the cause of clinging, the arising of clinging, the source of clinging, and the condition for clinging are called craving. Why is that? Because conditioned by craving, there is clinging.

“Ananda, conditioned by craving, there is seeking^[08]; conditioned by seeking, there is gain; conditioned by gain, there is assessment; conditioned by assessment, there are desire and passion; conditioned by desire and passion, there is attachment; conditioned by attachment, there is possessiveness; conditioned by possessiveness, there is stinginess; conditioned by stinginess, there is safeguarding^[09].

“Ananda, conditioned by safeguarding, there arise the taking up of knives and clubs, quarrels, disputes, flattery, deception, false speech, divisive speech, and immeasurable evil and unwholesome dharmas. Thus arises this entire great mass of suffering.

“Ananda, if there were no safeguarding, if there were no safeguarding at all, then, apart from safeguarding, would there arise the taking up of knives and clubs, quarrels, disputes, flattery, deception, false speech, divisive speech, and immeasurable evil and unwholesome dharmas?”

“No, Blessed One.”

“Ananda, therefore you should know that the cause, arising, source, and condition of the taking up of knives and clubs, quarrels, disputes, flattery, deception, false speech, divisive speech, and immeasurable evil and unwholesome dharmas are precisely safeguarding. Why is that? Because conditioned by safeguarding, there arise the taking up of knives and clubs, quarrels, disputes, flattery, deception, false speech, divisive speech, and immeasurable evil and unwholesome dharmas. Thus arises this entire great mass of suffering.

“Ananda, conditioned by stinginess, there is safeguarding. It is said that conditioned by stinginess, there is safeguarding; you should understand that what is meant is that safeguarding is conditioned by stinginess. Ananda, if there were no stinginess, if there were no stinginess at all, then, apart from stinginess, would there be safeguarding?

“No, Blessed One.”

“Ananda, therefore you should know that the cause of safeguarding, the arising of safeguarding, the source of safeguarding, and the condition for safeguarding are called possessiveness. Why is that? Because conditioned by possessiveness, there is safeguarding.

“Ananda, conditioned by miserliness, there is possessiveness. It is said that conditioned by miserliness, there is possessiveness; you should understand that what is meant is that possessiveness is conditioned by miserliness. Ananda, if there were no miserliness, if there were no miserliness at all, then, apart from miserliness, would there be possessiveness?

“No, Blessed One.”

“Ananda, therefore you should know that the cause of possessiveness, the arising of possessiveness, the original source of possessiveness, and the condition for possessiveness are called miserliness. Why is that? Because conditioned by miserliness, there is possessiveness.

“Ananda, conditioned by attachment, there is miserliness. It is said that conditioned by attachment, there is miserliness; you should understand that what is meant is that miserliness is conditioned by attachment. Ananda, if there were no attachment, if there were no attachment at all, then, apart from attachment, would there be miserliness?

“No, Blessed One.”

"Ananda, therefore you should know that the cause of stinginess, the arising of stinginess, the source of stinginess, and the condition for stinginess is called attachment. Why is this? Because conditioned by attachment, there is stinginess.

"Ananda, conditioned by desire, there is attachment. Thus it is said that conditioned by desire, there is attachment; you should understand what is meant by the statement that conditioned by desire, there is attachment. Ananda, if there were no desire, if desire were entirely absent, then, apart from desire, could there be attachment?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of attachment, the arising of attachment, the source of attachment, and the condition for attachment is called desire. Why is this? Because conditioned by desire, there is attachment.

"Ananda, conditioned by discrimination, there is sensual passion. Thus it is said that conditioned by discrimination, there is sensual passion; you should understand what is meant by the statement that conditioned by discrimination, there is sensual passion. Ananda, if there were no discrimination, if discrimination were entirely absent, then, apart from discrimination, could there be sensual passion?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of sensual passion, the arising of sensual passion, and the source of sensual passion is called discrimination. Why is this? Because conditioned by discrimination, there is sensual passion.

"Ananda, conditioned by gain, there is discrimination. Thus it is said that conditioned by gain, there is discrimination; you should understand what is meant by the statement that conditioned by gain, there is discrimination. Ananda, if there were no gain, if gain were entirely absent, then, apart from gain, could there be discrimination?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of discrimination, the arising of discrimination, the source of discrimination, and the condition for discrimination is called gain. Why is this? Because conditioned by gain, there is discrimination.

"Ananda, conditioned by seeking, there is gain. Thus it is said that conditioned by seeking, there is gain; you should understand what is meant by the statement that conditioned by seeking, there is gain. Ananda, if there were no seeking, if seeking were entirely absent, then, apart from seeking, could there be gain?"

"No, Blessed One."

"Ananda, the cause of gain, the arising of gain, the source of gain, and the condition for gain is called seeking. Why is this? Because conditioned by seeking, there is gain.

"Ananda, conditioned by craving, there is seeking. Thus it is said that conditioned by craving, there is seeking; you should understand what is meant by the statement that conditioned by craving, there is seeking.

"Ananda, if there were no craving, if craving were entirely absent, then, apart from craving, could there be seeking?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of seeking, the arising of seeking, the source of seeking, and the condition for seeking is called craving. Why is this? Because conditioned by craving, there is seeking.

"Ananda, sensual craving and craving for existence—these two dharmas have feeling as their cause and arise through feeling as their condition.^[10]

"Ananda, if someone were to ask, ‘Does feeling have a condition?’ one should answer, ‘Feeling also has a condition.’ If someone were to ask, ‘What is the condition for feeling?’ one should answer, ‘Feeling is conditioned by contact.’^[11] Thus you should know: conditioned by contact, there is feeling.

"Ananda, if there were no eye-contact, if eye-contact were entirely absent, then, apart from eye-contact, could pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arise conditioned by eye-contact?"

"No, Blessed One."

"Ananda, if there were no ear-, nose-, tongue-, body-, or mind-contact, if mind-contact were entirely absent, then, apart from mind-contact, could pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arise conditioned by mind-contact?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of feeling, the arising of feeling, the source of feeling, and the condition for feeling is called contact. Why is this? Because conditioned by contact, there is feeling.

"Ananda, if someone were to ask, ‘Does contact have a condition?’ one should answer, ‘Contact has a condition.’ If someone were to ask, ‘What is the condition for contact?’ one should answer, ‘Name-and-form is the condition.’ Thus you should know that conditioned by name-and-form, there is contact.

"Ananda, the name-body has its sphere of activity and its objects.^[12][13] Apart from this activity and apart from these objects, could there be contact by impingement?^[14]"

"No, Blessed One."

"Ananda, the form-body has its sphere of activity and its objects. Apart from this activity and apart from these objects, could there be designation-contact?^[15]"

"No, Blessed One."

"Suppose the name-body and the form-body were absent; could there then be contact or the designation of contact?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of contact, the arising of contact, the source of contact, and the condition for contact is called name-and-form. Why is this? Because conditioned by name-and-form, there is contact.

"Ananda, if someone were to ask, ‘Does name-and-form have a condition?’ one should answer, ‘Name-and-form has a condition.’ If someone were to ask, ‘What is the condition for name-and-form?’ one should answer, ‘Consciousness is the condition.’ Thus you should know that conditioned by consciousness, there is name-and-form.

"Ananda, if consciousness did not enter the mother’s womb and there were only name-and-form, could this body be formed?"

"No, Blessed One."

"Ananda, if consciousness, having just entered the womb, were immediately to depart, would name-and-form unite with the generative essence?"

"No, Blessed One."

"Ananda, if the consciousness of a young child, whether boy or girl, were cut off and destroyed so that it no longer existed, could name-and-form gradually grow?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of name-and-form, the arising of name-and-form, the source of name-and-form, and the condition for name-and-form is called consciousness. Why is this? Because conditioned by consciousness, there is name-and-form.

"Ananda, if someone were to ask, ‘Does consciousness have a condition?’ one should answer, ‘Consciousness has a condition.’ If someone were to ask, ‘What is the condition for consciousness?’ one should answer, ‘Name-and-form is the condition.’ Thus you should know that conditioned by name-and-form, there is consciousness.

"Ananda, if consciousness had no name-and-form, if consciousness were not established in and did not depend upon name-and-form, would consciousness undergo birth, aging, illness, and death? Would there be suffering?"

"No, Blessed One."

"Ananda, therefore you should know that the cause of consciousness, the arising of consciousness, the source of consciousness, and the condition for consciousness is called name-and-form. Why is this? Because conditioned by name-and-form, there is consciousness.

"Ananda, thus conditioned by name-and-form, there is consciousness, and conditioned by consciousness, there is also name-and-form. From this there is designation; from designation there is conventional discourse; and through conventional discourse it may be designated as existing—that is, consciousness and name-and-form proceed together.^[16]

"Ananda, how is there a certain kind of view that holds to a spiritual self?^[17]"

The Venerable Ananda said to the Blessed One:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma proceeds from the Blessed One. May the Blessed One please explain this. Having heard it, I shall then understand its meaning fully."

The Buddha said:

"Ananda, listen carefully and reflect well upon it. I shall analyze and explain its meaning fully for you."

The Venerable Ananda accepted the teaching and listened.

The Buddha said:

"Ananda, some hold the view that feeling is the self.^[18] Others hold the view that feeling is not the self, but that the spiritual self experiences feeling and that the nature of the self is the capacity to feel. Still others hold the view that feeling is not the self and that the self does not experience feeling by virtue of its nature being the capacity to feel, but maintain only that the self experiences nothing at all."

"Ananda, if someone were to assert, ‘Feeling is the self,’ one should ask that person, ‘There are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Of these three feelings, which do you regard as the self?’ Ananda, one should further say to that person, ‘When pleasant feeling is experienced, at that very time the other two feelings—painful feeling and neither-painful-nor-pleasant feeling—have ceased.

At that time only pleasant feeling is experienced, yet pleasant feeling is an impermanent phenomenon, subject to suffering and cessation.’ When that pleasant feeling has ceased, would that person not think, ‘Has the self not ceased?’ Ananda, if only painful feeling is experienced, then at that time the other two feelings—pleasant feeling and neither-painful-nor-pleasant feeling—have ceased. That person then experiences only painful feeling, yet painful feeling is an impermanent phenomenon, subject to suffering and cessation.

When that painful feeling has ceased, would that person not think, ‘Has the self not ceased?’ Ananda, if only neither-painful-nor-pleasant feeling is experienced, then at that time the other two feelings—pleasant feeling and painful feeling—have ceased. That person then experiences only neither-painful-nor-pleasant feeling, yet neither-painful-nor-pleasant feeling is an impermanent phenomenon, subject to suffering and cessation.

When that neither-painful-nor-pleasant feeling has ceased, would that person not think, ‘Has the self not ceased?’ Ananda, feeling is thus impermanent, intermingled only with pain and pleasure; should one still cling to the view that feeling is the self?"

"No, Blessed One."

"Ananda, since feeling is thus impermanent and intermingled only with pain and pleasure, one should not cling to the view that feeling is the self.

"Ananda, there is another kind of view that does not hold feeling to be the self, but holds that the self possesses feeling because the nature of the self is the capacity to feel. One should say to such a person, ‘If you had no feeling, feeling could not exist, and you could not say, “This belongs to me.”’ Ananda, would that person still cling to this view: ‘Feeling is not the self, but the self possesses feeling because the nature of the self is the capacity to feel’?"

"No, Blessed One."

"Ananda, therefore, that person should not cling to this view: ‘Feeling is not the self, but the self possesses feeling because the nature of the self is the capacity to feel.’

"Ananda, there is another kind of view that neither holds feeling to be the self nor holds that the self possesses feeling because the nature of the self is the capacity to feel, but holds only that the self experiences no feeling whatsoever. One should say to such a person, ‘If you had no feeling and were entirely without feeling, yet if the self existed apart from feeling, it could not be said that the self is purified.’ Ananda, would that person still cling to the view: ‘Feeling is not the self; nor does the self possess feeling because the nature of the self is the capacity to feel; rather, the self is entirely without feeling’?"

"No, Blessed One."

"Ananda, therefore, that person should not cling to this view: ‘Feeling is not the self; nor does the self possess feeling because the nature of the self is the capacity to feel; rather, the self is entirely without feeling.’ This is called one kind of view that there is a self.

"Ananda, what is the kind of view that does not hold that there is a self?"

Venerable Ananda said to the Blessed One:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. May the Blessed One please explain this. Having heard it, I will then understand its meaning fully."

The Buddha said:

"Ananda, listen carefully and reflect well. I shall explain its meaning to you fully."

Venerable Ananda respectfully received the teaching and listened.

The Buddha said:

"Ananda, suppose a person does not hold that ‘Feeling is the self,’ does not hold that the self possesses feeling because the nature of the self is the capacity to feel, and does not hold that the self is entirely without feeling. Because that person does not cling to such views, he no longer appropriates birth in this world. Because he no longer appropriates birth, he is no longer afflicted. Being free from affliction, he attains parinirvana and knows in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

"Ananda, this is called a designation. Through designation there is conventional expression, and through conventional expression existence is provisionally established. Knowing thus, there is nothing further to grasp.

"Ananda, if a bhikkhu is rightly liberated in this way, he does not hold the view that after death the Tathagata exists or that the Tathagata does not exist^[19]; that the Tathagata both exists and does not exist; or that the Tathagata neither exists nor does not exist. This is called one kind of view that does not perceive a self.

"Ananda, what are the views in which a self is posited?

Venerable Ananda said to the Buddha:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. May the Blessed One please explain this. Having heard it, I will then understand its meaning fully."

The Buddha said:

"Ananda, listen carefully and reflect well. I shall explain its meaning to you fully."

Venerable Ananda respectfully received the teaching and listened.

The Buddha said:

"A view of self may be posited within the confines of limited form; or a view of self may be posited within the confines of something limited that is not form; or, instead, a view of self may be posited within the confines of immeasurable form; or a view of self may be posited neither within the confines of limited form nor within those of immeasurable form, but within the confines of a limited formless state; or a view of self may be posited neither within the confines of limited form, nor within those of immeasurable form, nor within those of a limited formless state, but within the confines of an immeasurable formless state.

"Ananda, if there is a case in which a view of self is posited on the basis of limited form, then in the present that person posits a self in relation to this limited form; and when the body breaks up and life ends, he speaks of it in the same way and sees it in the same way. If the self is separated from this limited form, he still conceives of it in that way and reflects upon it in that way. Ananda, such is the case in which a view of self is posited on the basis of limited form. Thus, there is a case in which a view of self is grasped on the basis of limited form.

"Ananda, if there is a case in which a view of self is posited not on the basis of limited form but on the basis of immeasurable form, then in the present that person posits a self in relation to this immeasurable form; and when the body breaks up and life ends, he speaks of it in the same way and sees it in the same way. If the self is separated from immeasurable form, he still conceives of it in that way and reflects upon it in that way. Ananda, such is the case in which a view of self is posited on the basis of immeasurable form. Thus, a view of self is grasped in relation to immeasurable form.

"Ananda, suppose there is a case in which the asserted conception of self is based neither upon limited form nor upon immeasurable form, but is based upon limited formlessness. In the present, that person asserts a conception of self based upon limited formlessness; and when the body breaks up and life ends, he speaks of it in the same way and regards it in the same way. If the self were to depart from limited formlessness, he would conceive it thus and contemplate it thus. Ananda, such is the case in which an asserted conception of self is based upon limited formlessness. Thus one becomes attached to the view of self in relation to limited formlessness.

"Ananda, suppose there is a case in which the asserted conception of self is based neither upon limited form nor upon immeasurable form, nor upon limited formlessness, but is based upon immeasurable formlessness. In the present, that person asserts a conception of self in relation to immeasurable formlessness; and when the body breaks up and life ends, he speaks of it in the same way and regards it in the same way. If the self were to depart from immeasurable formlessness, he would conceive it thus and contemplate it thus. Ananda, such is the case in which an asserted conception of self is based upon immeasurable formlessness. Thus one becomes attached to the view of self in relation to immeasurable formlessness.

"Ananda, thus there is one class of asserted conceptions of self.

"Ananda, what is the one class of asserted conceptions of non-self?"

The Venerable Ananda addressed the Blessed One:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. May the Blessed One please explain this. Having heard it, I shall then understand its full meaning."

The Buddha said:

"Ananda, listen carefully and give it thorough and proper attention. I shall distinguish and explain its meaning fully for you."

The Venerable Ananda received the teaching and listened.

The Buddha said:

"Ananda, there may be a case in which the asserted conception of self is based neither upon limited form nor upon immeasurable form, nor upon limited formlessness, nor upon immeasurable formlessness.

"Ananda, suppose there is a case in which an asserted conception of self is not based upon limited form. In the present, that person does not assert a conception of self based upon limited form; and when the body breaks up and life ends, he neither speaks of it in that way nor regards it in that way. If the self were to depart from limited form, he would neither conceive it thus nor contemplate it thus. Ananda, such is the case in which an asserted conception of self is not based upon limited form. Thus, in relation to the absence of limited form, one does not become attached to the view of self.

"Ananda, suppose there is a case in which an asserted conception of self is not based upon immeasurable form. In the present, that person does not assert a conception of self based upon immeasurable form; and when the body breaks up and life ends, he neither speaks of it in that way nor regards it in that way. If the self were to depart from immeasurable form, he would neither conceive it thus nor contemplate it thus. Ananda, such is the case in which an asserted conception of self is not based upon immeasurable form. Thus, in relation to the absence of immeasurable form, one does not become attached to the view of self.

"Ananda, suppose there is a case in which an asserted conception of self is not based upon limited formlessness. In the present, that person does not assert a conception of self based upon limited formlessness; and when the body breaks up and life ends, he neither speaks of it in that way nor regards it in that way. If the self were to depart from limited formlessness, he would neither conceive it thus nor contemplate it thus. Ananda, such is the case in which an asserted conception of self is not based upon limited formlessness. Thus, in relation to the absence of limited formlessness, one does not become attached to the view of self.

"Ananda, suppose there is a case in which an asserted conception of self is not based upon immeasurable formlessness. In the present, that person does not assert a conception of self based upon immeasurable formlessness. When the body breaks up and life ends, he neither speaks of it in that way nor regards it in that way. If the self were to depart from immeasurable formlessness, he would neither conceive it thus nor contemplate it thus. Ananda, such is the case in which an asserted conception of self is not based upon immeasurable formlessness. Thus, in relation to immeasurable formlessness, one does not become attached to the view of self.

"Ananda, this is called the one class of asserted conceptions of non-self.

"Furthermore, Ananda, there are seven stations of consciousness^[20] and two spheres^[21]. What are the seven stations of consciousness? Form-endowed beings^[22] whose bodies are of various kinds and whose perceptions are of various kinds—namely, human beings and devas of the Desire Realm. This is the first station of consciousness.

"Furthermore, Ananda, form-endowed beings whose bodies are of various kinds but whose perception is of only one kind—namely, the newly born Brahma devas who are not short-lived^[23]. This is called the second station of consciousness.

"Furthermore, Ananda, form-endowed beings whose bodies are of one kind but whose perceptions are of various kinds—namely, the devas of Hoảng Dục Heaven^[24]. This is called the third station of consciousness.

"Furthermore, Ananda, form-endowed beings whose bodies are of one kind and whose perception is of one kind—namely, the devas of Universal Purity Heaven. This is called the fourth station of consciousness.

"Furthermore, Ananda, formless beings who, having transcended all perceptions of form, extinguished perceptions of resistance, and ceased to attend to perceptions of diversity, enter the sphere of immeasurable space and dwell having attained the sphere of immeasurable space—namely, the devas of the Sphere of Immeasurable Space. This is called the fifth station of consciousness.

"Furthermore, Ananda, formless beings who, having transcended the entire sphere of immeasurable space, enter the sphere of immeasurable consciousness and dwell having attained the sphere of immeasurable consciousness—namely, the devas of the Sphere of Immeasurable Consciousness. This is called the sixth station of consciousness.

"Furthermore, Ananda, formless beings who, having transcended all perceptions of immeasurable consciousness, enter the sphere of nothingness and dwell having attained the sphere of nothingness—namely, the devas of the Sphere of Nothingness. This is called the seventh station of consciousness.

"What are the two spheres? Form-endowed beings who are without perception and without feeling—namely, the non-percipient devas. This is called the first sphere.

"Furthermore, Ananda, formless beings who, having transcended the entire sphere of nothingness, enter the sphere of neither-perception-nor-non-perception and dwell having attained the sphere of neither-perception-nor-non-perception—namely, the devas of the Sphere of Neither-Perception-nor-Non-Perception. This is called the second sphere^[25].

"Ananda, regarding the first station of consciousness—form-endowed beings whose bodies are of various kinds and whose perceptions are of various kinds, namely, human beings and devas of the Desire Realm—if a bhikkhu knows that station of consciousness as it truly is, knows the arising of that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, become attached to it, and abide in it?"

"No, Blessed One."

"Ananda, regarding the second station of consciousness, there are beings possessed of form, diverse in body but of one kind of perception; these are the Brahma gods newly arisen and not short-lived. If a bhikkhu knows as it truly is that station of consciousness, knows the arising of that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, regarding the third station of consciousness, there are beings possessed of form, of one kind of body but diverse in perception; these are the Abhassara gods. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, regarding the fourth station of consciousness, there are beings possessed of form, of one kind of body and one kind of perception; these are the Subhakinna gods. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, regarding the fifth station of consciousness, there are formless beings who, having completely transcended perceptions of form, eliminated perceptions of resistance, and ceased attending to diverse perceptions, enter the sphere of infinite space and, having accomplished it, dwell therein; these are the gods of the Sphere of Infinite Space. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, regarding the sixth station of consciousness, there are formless beings who, having completely transcended the Sphere of Infinite Space, enter the Sphere of Infinite Consciousness and, having accomplished it, dwell therein; these are the gods of the Sphere of Infinite Consciousness. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, regarding the seventh station of consciousness, there are formless beings who, having completely transcended perceptions of infinite consciousness, enter the Sphere of Nothingness and, having accomplished it, dwell therein; these are the gods of the Sphere of Nothingness. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?"

"No, Blessed One."

"Ananda, regarding the first sphere, there are beings possessed of form who have neither perception nor feeling; these are the Non-percipient Gods. If a bhikkhu knows as it truly is that station of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that station of consciousness, cling to it, and dwell in it?"

"No, Blessed One."

"Ananda, regarding the second sphere, there are formless beings who, having completely transcended the Sphere of Nothingness, enter the Sphere of Neither Perception nor Non-perception and, having accomplished it, dwell therein; these are the gods of the Sphere of Neither Perception nor Non-perception. If a bhikkhu knows as it truly is that sphere of consciousness, knows its cessation, its gratification, its danger, and the escape from it, then, Ananda, could that bhikkhu delight in that sphere of consciousness, cling to it, and dwell in it?

"No, Blessed One."

"Ananda, if a bhikkhu knows as they truly are the seven stations of consciousness and those two spheres, and his mind, being free from attachment, is liberated, he is called an arhat bhikkhu liberated through wisdom.

"Furthermore, Ananda, there are eight liberations.

"What are the eight?

"Possessed of form, one contemplates forms. This is the first liberation.

"Furthermore, not perceiving form internally, one contemplates forms externally. This is the second liberation.

"Furthermore, through the pure liberation, one personally realizes it and, having accomplished it, dwells therein. This is the third liberation.

"Furthermore, having completely transcended perceptions of form, eliminated perceptions of resistance, and ceased attending to diverse perceptions, one enters the Sphere of Infinite Space and, having accomplished it, dwells therein. This is the fourth liberation.

"Furthermore, having completely transcended the Sphere of Infinite Space, one enters the Sphere of Infinite Consciousness and, having accomplished it, dwells therein. This is the fifth liberation.

"Furthermore, having completely transcended the Sphere of Infinite Consciousness, one enters the Sphere of Nothingness and, having accomplished it, dwells therein. This is the sixth liberation.

"Furthermore, having completely transcended the Sphere of Nothingness, one enters the Sphere of Neither Perception nor Non-perception and, having accomplished it, dwells therein. This is the seventh liberation.

"Furthermore, having completely transcended the Sphere of Neither Perception nor Non-perception, one enters the liberation of the cessation of perception and feeling, personally realizes it and, having accomplished it, dwells therein. This is the eighth liberation.

"Ananda, if a bhikkhu knows as they truly are the seven stations of consciousness and those two spheres, and his mind, being free from attachment, is liberated, having accomplished that liberation and dwelling therein; and if, with respect to these eight liberations, he personally realizes them in forward and reverse order and, having accomplished them, dwells therein; and if, through insight with wisdom, he has also brought the influxes to an end, then that bhikkhu is an arhat called one liberated in both ways^[26]."

Thus spoke the Buddha. Having heard what the Buddha said, the Venerable Ananda and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese text, fascicle 24. Corresponds to Pāli: D.15 Mahā-nidāna-suttaṃ. Separate Chinese translations: No.1 ⁽¹³⁾, No.14, DTK.52.

^[02] See sutras nos. 10, 175, and 177.

^[03] Minh diệc thậm thâm 明 亦 甚 深. Pāli: gambhīrāvabhāso; however, avabhāso may also be understood as "appearance," and thus this Pāli expression is understood as "an appearance of profundity" (Pāli-English Dict., PTS).

^[04] Chí thiển chí thiển 至 淺 至 淺. Pāli: (gambhīrāvabhāso ca...) me uttānauttānako viya khāyati, "it appears to me very clear, very evident" (regarding its profound appearance, see note 3 above). Here, uttānaka means "easy (as when lying supine)" and therefore also means "open, transparent." The Chinese version understands it in the concrete sense and thus says "very shallow."

^[05] Uẩn-mạn thảo 蘊 蔓 草; unclear. Pāli: muñjapabbaja, muñja grass (a kind of reed, scientific name Saccharum munja) and pabbaja grass, a general designation for reeds.

^[06] Original Chinese: thọ 受.

^[07] Nhân, tập, bản, duyên 因 習 本 緣. Pāli: hetu, samudayo, nidānaṃ, paccayo. All versions record 習 (habitual practice), but in comparison with the Pāli, it should be understood as 集 (arising or accumulation).

^[08] Duyên ái hữu cầu 緣 愛 有 求. Pāli: taṇhaṃ paṭicca pariyesanā, dependent upon craving, there is seeking.

^[09] Lợi, phân, nhiễm dục, trước, xan, gia, thủ 利 分 染 欲 著 慳 家 守. Pāli: labho (gain), vinicchayo (discrimination), chandarāgo (sensual passion), ajjhosānaṃ (clinging fast), pariggaho (holding tightly), macchariyaṃ (stinginess), ārakkho (guarding).

^[10] Original Chinese: giác 覺.

^[11] Cánh lạc 更 樂.

^[12] Sở hành, sở duyên 所 行 所 緣. The mode or form of activity, and the object of activity. See the note below.

^[13] Pāli: ākārehi yehi liṅgehi yehi... Nāmakāyassa paññatti hoti, by those modes, those characteristics... there is the designation of the name-body.

^[14] Contact with resistance 有 對 更 樂; contact involving obstruction, contact that produces reactions in the sense faculties. See Abhidharmakośa 10 (Ch. iii, stanza 30). No. 1 ⁽¹³⁾: mental contact. Pāli: paṭṇgha-samphassa.

^[15] Designation-contact 增 語 觸, the effect of words upon cognition. Also called categorical contact. No. 1 ⁽¹³⁾: bodily contact. Pāli: adhivacana-samphassa.

^[16] Compare the Pāli: ettāvatā...jāyetha vā... cavetha vā upapajjetha vā ettāvatā adhivacanapatho ettāvatā niruttipatho ettāvatā paññattipatho...ettāvatā vattaṃ vattati itthattaṃ paññāpanāya yadidam nāmarūpaṃ saha viññaṇena aññamqaññapaccayatā pavattati; within the limits in which one may be born, may die, and may be reborn; within those limits lie the path of designation, the path of expression, and the path of concepts; within those limits proceeds the cycle from one state of existence to another, namely, name-and-form together with consciousness, each serving as a condition for the other...

^[17] The single view that there is a self 一 見 有 神. Pāli: kittāvatā... attānaṃ samanupassamāno samanupassati, to what extent is a view of self regarded as such?

^[18] Feeling is the self 覺 是 神. Pāli: vedanā me attā, feeling is my self.

^[19] Whether the Tathagata is finite or infinite.

^[20] Seven stations of consciousness 七 識 住. Pāli: satta viññāṇaṭṭhitiya.

^[21] Two spheres 二 處. No. 1 ⁽¹³⁾: two sense spheres. Pāli: dve āyatanāni.

^[22] Having form, “because there is the form skandha” (Saṅgītiparyāya 17, No. 1536, Taishō 26, p. 437c).

^[23] Saṅgītiparyāya 17 (ibid.): the Brahmā hosts at the time of the world’s formation.

^[24] The Radiant Desire Heaven, namely, the Ābhāsvara Heaven or Heaven of Desiring Radiance. Pāli: Ābhassarā.

^[25] The Heaven of Non-Perception and the Heaven of the Sphere of Neither Perception nor Non-Perception are not called stations of consciousness because consciousness does not arise manifestly in these two places.

^[26] See note 11, Sūtra No. 195.

98. SŪTRA ON THE FOUNDATIONS OF MINDFULNESS^[1]

Thus have I heard.

At one time the Buddha was journeying among the Kurus, staying at Kammāsadhamma, a town of the Kurus.

At that time the Blessed One addressed the bhikkhus:

“There is a single path^[02] for the purification of sentient beings, for transcending fear, eliminating suffering and affliction, ending lamentation, and realizing the true Dharma. It is the Four Foundations of Mindfulness.

“The past Tathagatas, Worthy Ones, Fully and Perfectly Awakened Ones all eliminated the five hindrances, which defile the mind and weaken wisdom; established the mind rightly in the Four Foundations of Mindfulness; and cultivated the Seven Factors of Awakening, thereby attaining unsurpassed, complete awakening.

“The future Tathagatas, Worthy Ones, Fully and Perfectly Awakened Ones will likewise eliminate the five hindrances, which defile the mind and weaken wisdom; establish the mind rightly in the Four Foundations of Mindfulness; and cultivate the Seven Factors of Awakening, thereby attaining awakening.

“I, in the present, am a Tathagata, a Worthy One, a Fully and Perfectly Awakened One. I too have eliminated the five hindrances, which defile the mind and weaken wisdom. I too established the mind rightly in the Four Foundations of Mindfulness and cultivated the Seven Factors of Awakening, thereby attaining unsurpassed, complete awakening.

“What are the Four Foundations of Mindfulness? They are contemplating the body as body, contemplating feelings^[03] as feelings, contemplating mind as mind, and contemplating dharmas as dharmas.

“What is called the foundation of mindfulness that contemplates the body as body^[04]?

“When a bhikkhu walks, he knows that he is walking; when standing, he knows that he is standing; when sitting, he knows that he is sitting; when lying down, he knows that he is lying down; when sleeping, he knows that he is sleeping; when awake, he knows that he is awake; and when deeply asleep, he knows that he is deeply asleep. Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body. He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension. Thus is a bhikkhu said to contemplate the body as body.

“Furthermore, a bhikkhu contemplates the body as body. The bhikkhu knows precisely when going out and when returning, when bending and when stretching, when lowering and when raising his head. His demeanor is composed, and he properly wears the saṅghāṭi robe and carries the bowl. Whether walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, he knows precisely what he is doing. Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body. He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension. Thus is a bhikkhu said to contemplate the body as body.

“Furthermore, a bhikkhu contemplates the body as body. When an evil, unwholesome thought arises in the bhikkhu, he immediately brings to mind a wholesome thought to counteract, abandon, eliminate, and still it. It is just as a carpenter or carpenter’s apprentice stretches a chalk line straight, snaps it against a piece of timber, and then uses a sharp adze to hew the timber straight.

In the same way, when an evil, unwholesome thought arises in the bhikkhu, he immediately brings to mind a wholesome thought to counteract and abandon it. Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body. He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension.

Thus is a bhikkhu said to contemplate the body as body.

“Furthermore, a bhikkhu contemplates the body as body. The bhikkhu clenches his teeth, presses his tongue against the roof of his mouth, and uses mind to restrain mind, counteracting, abandoning, eliminating, and stilling it. It is just as two strong men might seize a weaker man, drag him about at will, and beat him. In the same way, the bhikkhu clenches his teeth, presses his tongue against the roof of his mouth, and uses mind to restrain mind, counteracting, abandoning, eliminating, and stilling it.

“Furthermore, a bhikkhu contemplates the body as body. When the bhikkhu mindfully breathes in, he knows that he is mindfully breathing in; when he mindfully breathes out, he knows that he is mindfully breathing out. Breathing in long, he knows that he breathes in long; breathing out long, he knows that he breathes out long.

Breathing in short, he knows that he breathes in short; breathing out short, he knows that he breathes out short. He trains to breathe in experiencing the whole body and trains to breathe out experiencing the whole body. He trains to breathe in calming bodily activity and trains to breathe out calming verbal activity.

Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body. He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension. Thus is a bhikkhu said to contemplate the body as body.

“Furthermore, a bhikkhu contemplates the body as body. The bhikkhu has joy and bliss born of seclusion from sensual desire, which permeate his body, pervading and filling it completely; throughout his entire body, there is no part untouched by the joy and bliss born of seclusion from sensual desire. It is just as a bath attendant fills a basin with bathing powder and mixes it with water into a lather, so that the water permeates the mass, pervading and filling it completely, leaving no part untouched.

In the same way, the bhikkhu has joy and bliss born of seclusion from sensual desire, which permeate his body, pervading and filling it completely; throughout his entire body, there is no part untouched by the joy and bliss born of seclusion from sensual desire. Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body. He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension.

Thus is a bhikkhu said to contemplate the body as body.

“Furthermore, a bhikkhu contemplates the body as body. The bhikkhu has joy and bliss born of concentration, which permeate his body, pervading and filling it completely; throughout his entire body, there is no part untouched by the joy and bliss born of concentration. It is just like a clear, undefiled mountain spring into which water naturally flows from the four directions.

Water immediately wells up from the bottom of the spring, overflows, and soaks the entire mountain, pervading and filling it completely, leaving no part untouched. In the same way, the bhikkhu has joy and bliss born of concentration, which permeate his body, pervading and filling it completely; throughout his entire body, there is no part untouched by the joy and bliss born of concentration. Thus the bhikkhu contemplates the body internally as body and contemplates the body externally as body.

He establishes mindfulness upon the body, possessing knowledge, vision, clarity, and full comprehension. Thus is a bhikkhu said to contemplate the body as body.”

"Furthermore, a bhikkhu contemplates the body as body. The pleasure born of freedom from joy permeates his body, suffusing and filling it completely; throughout his entire body, there is no place that is not pervaded by the pleasure born of freedom from joy. It is just as blue, pink, red, and white lotuses, born in water and growing in water, remain beneath the surface, their roots, flowers, leaves, and stalks all permeated, suffused, and completely filled with water, with no part untouched by it.

In the same way, the pleasure born of freedom from joy permeates the bhikkhu’s body, suffusing and filling it completely; throughout his entire body, there is no place that is not pervaded by the pleasure born of freedom from joy. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration.

This is called a bhikkhu contemplating the body as body.

"Furthermore, how does a bhikkhu contemplate the body as body? A bhikkhu abides having attained the complete pervasion of this body with a purified mind and liberated intention; there is no place in this body that is not pervaded by his purified mind. It is as though a person were covered with a robe seven or eight cubits wide, from head to foot, so that the entire body was completely covered. In the same way, there is no place in this body of the bhikkhu that is not pervaded by his purified mind. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. A bhikkhu is mindful of the perception of light, receiving it well, retaining it well, and clearly remembering what he attends to. As it is before him, so it is behind him; as by day, so by night; as by night, so by day; as below, so above; as above, so below. Thus his mind is not inverted, his mind is not fettered, and his mind is self-luminous, never again obscured by darkness. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. A bhikkhu skillfully apprehends the characteristics of contemplative practice^[05] and skillfully remembers what he attends to, just as a person sitting observes one who is lying down, and then, while lying down, observes one who is sitting. In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. According to every part of the body and regardless of whether its condition is good or bad, from the crown of the head to the soles of the feet, the bhikkhu observes that it is entirely filled with impurities: ‘In this body of mine there are hair of the head, hair of the body, nails, teeth, outer skin, inner skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain membrane, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, and urine.’ It is as though there were a vessel filled with various kinds of seeds, and a person with keen eyesight could clearly see: ‘These are unhusked rice grains; these are husked rice grains;

those are mustard seeds, grass seeds, and vegetable seeds.’ In the same way, according to every part of the body and regardless of whether its condition is good or bad, from the crown of the head to the soles of the feet, the bhikkhu observes that it is entirely filled with impurities: ‘In this body of mine there are hair of the head, hair of the body, nails, teeth, outer skin, inner skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain membrane, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, and urine.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to.

Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. The bhikkhu examines the elements within the body, reflecting: ‘In this body of mine there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.’ It is as though a butcher, having slaughtered a cow and completely removed its hide, spread it upon the ground and divided it into six portions. In the same way, the bhikkhu examines the elements within the body, reflecting: ‘In this body of mine there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to.

Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. The bhikkhu observes a corpse that has been dead for one or two days, up to six or seven days, being pecked and torn apart by crows and kites, mangled by jackals, or having been cremated or buried and now decomposing and decaying. Having observed it, he compares it with himself: ‘My body is also like this; it is subject to all these conditions and cannot escape them.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to.

Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. It is as though the bhikkhu had once seen in a charnel ground bones turned bluish-gray and almost entirely decayed, scattered across the ground. Having observed them, he compares them with himself: ‘My body is also like this; it is subject to all these conditions and cannot escape them.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. It is as though the bhikkhu had once seen in a charnel ground a corpse whose skin, flesh, and blood had all vanished, leaving only bones held together by sinews. Having observed it, he compares it with himself: ‘My body is also like this; it is subject to this condition and cannot escape it.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to. Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"Furthermore, a bhikkhu contemplates the body as body. It is as though the bhikkhu had once seen in a charnel ground bones separated at the joints and scattered everywhere: foot bones, thigh bones, kneecaps, shinbones, spinal bones, shoulder bones, neck bones, and the skull, each lying in a different place. Having observed them, he compares them with himself: ‘My body is also like this; it is subject to all these conditions and cannot escape them.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to.

Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body. "Furthermore, a bhikkhu contemplates the body as body.

It is as though the bhikkhu had once seen in a charnel ground bones white like conch shells, blue-green like a pigeon’s plumage, red like blood, decayed, broken, and crumbled. Having observed them, he compares them with himself: ‘My body will also become like this; it is subject to all these conditions and cannot escape them.’ In the same way, the bhikkhu skillfully apprehends the characteristics of contemplative practice and skillfully remembers what he attends to.

Thus the bhikkhu contemplates the body internally as body; he contemplates the body externally as body; he establishes mindfulness upon the body, possessing knowledge, vision, illumination, and penetration. This is called a bhikkhu contemplating the body as body.

"If bhikkhus and bhikkhunis contemplate the body as body in such detail, this is called the establishment of mindfulness that contemplates the body as body."

"What is called the establishment of mindfulness of contemplating feelings as feelings? When a bhikkhu experiences a pleasant feeling, he knows that he is experiencing a pleasant feeling; when he experiences a painful feeling, he knows that he is experiencing a painful feeling; when he experiences a neither-pleasant-nor-painful feeling, he knows that he is experiencing a neither-pleasant-nor-painful feeling. When the body experiences a pleasant feeling, the body experiences a painful feeling, or the body experiences a neither-pleasant-nor-painful feeling; when the mind experiences a pleasant feeling, the mind experiences a painful feeling, or the mind experiences a neither-pleasant-nor-painful feeling;

a pleasant feeling when partaking of food, a painful feeling when partaking of food, or a neither-pleasant-nor-painful feeling when partaking of food; a pleasant feeling when not partaking of food, a painful feeling when not partaking of food, or a neither-pleasant-nor-painful feeling when not partaking of food; a pleasant feeling when there is sensual desire, a painful feeling when there is sensual desire, or a neither-painful-nor-pleasant feeling when there is sensual desire; a pleasant feeling when there is no sensual desire, a painful feeling when there is no sensual desire, or a neither-pleasant-nor-painful feeling when there is no sensual desire.

Thus a bhikkhu contemplates internal feelings as feelings and external feelings as feelings, establishing mindfulness upon feelings, with knowledge, vision, illumination, and penetration. Thus is a bhikkhu said to contemplate the body as the body.

"If a bhikkhu or bhikkhuni contemplates feelings as feelings in each particular in this way, this is called the establishment of mindfulness of contemplating feelings as feelings.

"What is called the establishment of mindfulness of contemplating mind as mind? When a bhikkhu has a mind with sensual desire, he knows as it truly is that the mind has sensual desire; when he has a mind without sensual desire, he knows as it truly is that the mind is without sensual desire. Likewise, he knows whether there is anger or no anger, delusion or no delusion, defilement or no defilement, composure or dispersion, inferiority or superiority, smallness or greatness, collectedness or lack of collectedness, concentration or lack of concentration, liberation or lack of liberation.

Thus, when the mind is liberated, he knows as it truly is that the mind is liberated; when the mind is not liberated, he knows as it truly is that the mind is not liberated. Thus a bhikkhu contemplates internal mind as mind, establishing mindfulness upon mind, with knowledge, vision, illumination, and penetration. Thus does a bhikkhu contemplate mind as mind.

"If a bhikkhu or bhikkhuni contemplates mind as mind in each particular in this way, this is called the establishment of mindfulness of contemplating mind as mind.

"What is called the establishment of mindfulness of contemplating dharmas as dharmas? When the eye encounters a form and an internal fetter arises, if an internal fetter is truly present in the bhikkhu, he knows as it truly is that an internal fetter is present; if no internal fetter is truly present, he knows as it truly is that no internal fetter is present. When an internal fetter that had not arisen now arises, he knows it as it truly is.

When an internal fetter that had arisen has been eliminated and will not arise again, he knows it as it truly is. It is likewise with the ear, nose, tongue, body, and mind. When the mind encounters a dharma and an internal fetter arises, if an internal fetter is truly present in the bhikkhu, he knows as it truly is that an internal fetter is present; if no internal fetter is present, he knows as it truly is that no internal fetter is present.

When an internal fetter that had not arisen now arises, he knows it as it truly is. When an internal fetter that had arisen has been eliminated and will not arise again, he knows it as it truly is. Thus a bhikkhu contemplates internal dharmas in accordance with the Dharma and external dharmas in accordance with the Dharma, establishing mindfulness upon dharmas, with knowledge, vision, illumination, and penetration.

Thus is a bhikkhu said to contemplate dharmas as dharmas, namely, by contemplating the six internal ayatanas.

"Furthermore, a bhikkhu contemplates dharmas as dharmas. If sensual desire is truly present within the bhikkhu, he knows as it truly is that sensual desire is present; if sensual desire is truly absent within him, he knows as it truly is that sensual desire is absent. When sensual desire that had not arisen now arises, he knows it as it truly is.

When sensual desire that had arisen has been eliminated and will not arise again, he knows it as it truly is. It is likewise with ill will, sloth and torpor, restlessness and remorse, and doubt. If doubt is truly present within him, he knows as it truly is that doubt is present; if doubt is truly absent within him, he knows as it truly is that doubt is absent.

When doubt that had not arisen now arises, he knows it as it truly is. When doubt that had arisen has been eliminated and will not arise again, he knows it as it truly is. Thus a bhikkhu contemplates internal dharmas in accordance with the Dharma and external dharmas in accordance with the Dharma, establishing mindfulness upon dharmas, with knowledge, vision, illumination, and penetration.

Thus is a bhikkhu said to contemplate dharmas as dharmas, namely, by contemplating the five hindrances.

"Furthermore, a bhikkhu contemplates dharmas as dharmas. If the enlightenment factor of mindfulness is truly present within the bhikkhu, he knows as it truly is that the enlightenment factor of mindfulness is present; if the enlightenment factor of mindfulness is truly absent within him, he knows as it truly is that the enlightenment factor of mindfulness is absent. When the enlightenment factor of mindfulness that had not arisen now arises, he knows it as it truly is.

When the enlightenment factor of mindfulness has arisen, he remains mindful without forgetting, does not regress, and cultivates it so that it increases ever further; he knows this as it truly is. It is likewise with the enlightenment factors of investigation of dharmas, energy, joy, tranquility, concentration, and equanimity. If the enlightenment factor of equanimity is truly present within him, he knows as it truly is that the enlightenment factor of equanimity is present; if the enlightenment factor of equanimity is truly absent within him, he knows as it truly is that the enlightenment factor of equanimity is absent.

When the enlightenment factor of equanimity that had not arisen now arises, he knows it as it truly is. When the enlightenment factor of equanimity has arisen, he remains mindful without forgetting, does not regress, and cultivates it so that it increases ever further; he knows this as it truly is. Thus a bhikkhu contemplates internal dharmas in accordance with the Dharma and external dharmas in accordance with the Dharma, establishing mindfulness upon dharmas, with knowledge, vision, illumination, and penetration.

Thus is a bhikkhu said to contemplate dharmas as dharmas, namely, by contemplating the seven factors of enlightenment.

"If a bhikkhu or bhikkhuni contemplates dharmas as dharmas in each particular in this way, this is called the establishment of mindfulness of contemplating dharmas as dharmas.

"If any bhikkhu or bhikkhuni abides in the Four Establishments of Mindfulness, then within seven years that person will certainly attain one of two fruits: either ultimate knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning.

"It need not take seven, six, five, four, three, two, or even one year. If any bhikkhu or bhikkhuni establishes the mind in right abiding upon the Four Establishments of Mindfulness, then within seven months that person will certainly attain one of two fruits: either ultimate knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning.

"It need not take seven, six, five, four, three, two, or even one month. If any bhikkhu or bhikkhuni establishes the mind in right abiding upon the Four Establishments of Mindfulness, then within seven days and seven nights that person will certainly attain one of two fruits: either ultimate knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning.

"It need not take seven days and nights, six, five, four, three, or even two days and two nights; only one day and one night are needed. If any bhikkhu or bhikkhuni continuously, in every moment, establishes the mind in right abiding upon the Four Establishments of Mindfulness, then if that person practices in this way in the morning, that person will certainly make progress by evening. If that person practices in this way in the evening, that person will certainly make progress by the following morning."

Thus spoke the Buddha. Having heard what the Buddha taught, those bhikkhus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Corresponds to M.10, Satiptthānasuttaṃ. Compare D.22, Mahāsatipatthāna-suttanta. Chinese, separate translation No.125.

^[02] One Path 一 道; No.125 (12.1): the path of the single entry. Pāli: ekāyano maggo, the sole path.

^[03] Enlightenment.

^[04] Contemplating the body as the body 觀 身 如 身. Pāli: kāye kāyanupassī.

^[05] Skillfully receiving and contemplating characteristics 善 受 觀 相.