i. Anapana Pabba (In and Out Breathing)
And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty, solitary place; sits down cross-legged, keeping his body erect, and directs his mindfulness (towards the object of mindfulness).Then only with keen mindfulness he breathes in and only with keen mindfulness he breathes out. Breathing in a long breath, he knows, "I breathe in a long breath"; breathing out a long breath, he knows, "I breathe out a long breath"; breathing in a short breath, he knows, "I breathe in a short breath"; breathing out a short breath, he knows, "I breathe out a short breath", "Aware of the whole breath body, I shall breathe in", thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.
Just as, bhikkhus, a skilful turner or a turner's apprentice pulling a long pull (on the string turning the lathe), knows, "I am pulling a long pull"; pulling a short pull, knows, "I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing in a long breath, knows, "I breathe in a long breath"; breathing out a long breath, knows, "I breathe out a long breath"; breathing in a short breath, knows, "I breathe in a short breath"; breathing out a short breath, knows, "I breathe out a short breath". "Aware of the whole breath body, I shall breathe in," thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty, solitary place; sits down cross-legged, keeping his body erect, and directs his mindfulness (towards the object of mindfulness).Then only with keen mindfulness he breathes in and only with keen mindfulness he breathes out. Breathing in a long breath, he knows, "I breathe in a long breath"; breathing out a long breath, he knows, "I breathe out a long breath"; breathing in a short breath, he knows, "I breathe in a short breath"; breathing out a short breath, he knows, "I breathe out a short breath", "Aware of the whole breath body, I shall breathe in", thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.
Just as, bhikkhus, a skilful turner or a turner's apprentice pulling a long pull (on the string turning the lathe), knows, "I am pulling a long pull"; pulling a short pull, knows, "I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing in a long breath, knows, "I breathe in a long breath"; breathing out a long breath, knows, "I breathe out a long breath"; breathing in a short breath, knows, "I breathe in a short breath"; breathing out a short breath, knows, "I breathe out a short breath". "Aware of the whole breath body, I shall breathe in," thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
ii. Iriyapatha Pabba (Section on Postures)
And again, bhikkus, a bhikkhu while walking knows "I am walking"; while standing, he knows, "I am standing"; while sitting, he knows, "I am sitting"; while lying down he knows, "I am lying down."
To summarize, a bhikkhu should know whatever way his body is moving or placed.
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
And again, bhikkus, a bhikkhu while walking knows "I am walking"; while standing, he knows, "I am standing"; while sitting, he knows, "I am sitting"; while lying down he knows, "I am lying down."
To summarize, a bhikkhu should know whatever way his body is moving or placed.
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
iii. Sampajanna Pabba (Section on Clear Understanding)
And again, bhikkhus, a bhikkhu, while going forward or while going back does so with clear understanding; while looking straight ahead or while looking elsewhere he does so with clear understanding; while bending or stretching his limbs he does so with clear understanding; while carrying the alms bowl and while wearing the robes he does so with clear understanding; while eating, drinking, chewing, and savouring he does so with clear understanding; while urinating or defecating he does so with clear understanding; while walking, standing, sitting, falling asleep, waking, speaking or when remaining silent, he does so with clear understanding.
Thus he dwells perceiving again and again the body, as just the body in himself… Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
And again, bhikkhus, a bhikkhu, while going forward or while going back does so with clear understanding; while looking straight ahead or while looking elsewhere he does so with clear understanding; while bending or stretching his limbs he does so with clear understanding; while carrying the alms bowl and while wearing the robes he does so with clear understanding; while eating, drinking, chewing, and savouring he does so with clear understanding; while urinating or defecating he does so with clear understanding; while walking, standing, sitting, falling asleep, waking, speaking or when remaining silent, he does so with clear understanding.
Thus he dwells perceiving again and again the body, as just the body in himself… Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
iv. Patikulamanasika Pabba (Contemplation of Impurities)
And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, intestines, mysentery, gorge, faeces, brain, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, synovic fluid (i.e. lubricating oil of the joints) and urine."
Just as if, bhikkhus, there were a double-mouthed provision bag filled with various kinds of grain such as: hill-paddy, paddy, green-gram, cow pea, sesamum, and husked rice; and a man with sound eyes, having opened it, should examine it thus: "This is hill-paddy, this is paddy, this is green-gram, this is cow pea, this is sesamum, and this is husked rice." Just so, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, … and urine.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, intestines, mysentery, gorge, faeces, brain, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, synovic fluid (i.e. lubricating oil of the joints) and urine."
Just as if, bhikkhus, there were a double-mouthed provision bag filled with various kinds of grain such as: hill-paddy, paddy, green-gram, cow pea, sesamum, and husked rice; and a man with sound eyes, having opened it, should examine it thus: "This is hill-paddy, this is paddy, this is green-gram, this is cow pea, this is sesamum, and this is husked rice." Just so, bhikkhus, a bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the head hair down, enclosed by the skin and full of various kinds of impurities, (thinking thus) "There exists in this body: hair of the head, … and urine.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
v. Dhatumanasika Pabba (Section on Contemplation on Elements)
And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body however it be placed or disposed as composed of (only) primary elements thus: "There exists in this body the earth element, the water element, the fire element, and the air element."
Just as if, bhikkhus, a skillful butcher or his apprentice, having slaughtered a cow and divided it into portions were sitting at the junction of four high roads, just so, a bhikkhu examines and reflects closely upon this body however it be placed or disposed as composed of (only) the primary elements thus: "There exists in this body the earth element, the water element, the fire element and the air element.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
And again, bhikkhus, a bhikkhu examines and reflects closely upon this very body however it be placed or disposed as composed of (only) primary elements thus: "There exists in this body the earth element, the water element, the fire element, and the air element."
Just as if, bhikkhus, a skillful butcher or his apprentice, having slaughtered a cow and divided it into portions were sitting at the junction of four high roads, just so, a bhikkhu examines and reflects closely upon this body however it be placed or disposed as composed of (only) the primary elements thus: "There exists in this body the earth element, the water element, the fire element and the air element.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
vi. Navasivathika Pabba (Section on Nine Stages of Corpses)
Part 1
And again, bhikkhus, if a bhikkhu should see a body, one day dead, or two days dead, or three days dead, swollen, blue and festering, discarded in the charnel ground, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 2And again, bhikkus, if a bhikkhu should see a body discarded in the charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he then compares it to his own body thus: ''Truly this body is of the same nature, it will become like that and cannot escape from it.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 3
And again, bhikkhus, if a bhikkhu should see a body discarded in the charnel ground, that is just a skeleton held together by the tendons, with some flesh and blood still adhering to it, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 4
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons, blood-besmeared, fleshless, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 5
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons without flesh and blood, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 6
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just loose bones scattered in all directions; at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, and at another place the skull, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 7
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just white bones of conch-like colour, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 8
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is bones more than a year old, lying in a heap, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 9
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just rotted bones, crumbling to dust, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 1
And again, bhikkhus, if a bhikkhu should see a body, one day dead, or two days dead, or three days dead, swollen, blue and festering, discarded in the charnel ground, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 2And again, bhikkus, if a bhikkhu should see a body discarded in the charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he then compares it to his own body thus: ''Truly this body is of the same nature, it will become like that and cannot escape from it.''
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 3
And again, bhikkhus, if a bhikkhu should see a body discarded in the charnel ground, that is just a skeleton held together by the tendons, with some flesh and blood still adhering to it, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 4
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons, blood-besmeared, fleshless, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 5
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just a skeleton held together by the tendons without flesh and blood, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 6
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just loose bones scattered in all directions; at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, and at another place the skull, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 7
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just white bones of conch-like colour, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 8
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is bones more than a year old, lying in a heap, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself…. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
Part 9
And again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel ground, that is just rotted bones, crumbling to dust, he then compares it to his own body thus: "Truly this body is of the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again and again the body as just the body.
II. Vedananupassana (Contemplation on Feelings)
And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings (vedana) are just feelings (not mine, not I, not self but just as phenomena)?
Here (in this teaching), bhikkhus, while experiencing a pleasant feeling, a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling, he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''
While experiencing a pleasant feeling associated with sense pleasures, he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures, he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''
While experiencing an unpleasant feeling associated with sense pleasures, he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures, he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''
While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''
Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.
And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?
Here (in this teaching), bhikkhus, when a mind with greed (raga) arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) " arises, he knows, "This is a mind with anger"; or when a mind without anger arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".
Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.
Here (in this teaching), bhikkhus, when a mind with greed (raga) arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) " arises, he knows, "This is a mind with anger"; or when a mind without anger arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".
Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.
