Contemplation of the Feelings, Mind and Phenomena But how does the disciple dwell in contemplation of the feelings? In experiencing feelings, the disciple knows: "I have an indifferent agreeable feeling," or "I have a disagreeable feeling," or "I have an indifferent feeling," or "I have a worldly agreeable feeling," or "I have an unworldly agreeable feeling," or "I have a worldly disagreeable feeling," or "I have an unworldly disagreeable feeling," or "I have a worldly indifferent feeling," or have an unworldly indifferent feeling. Thus he dwells in contemplation of the feelings, either with regard to his own person, or to other persons, or to both. He beholds how the feelings arise; beholds how they pass away; beholds the arising and passing away of the feelings. "Feelings are there": this clear consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the feelings. [The disciple understands that the expression "I feel" has no validity except as an expression of common speech; he understands that, in the absolute sense, there are only feelings, and that there is no Ego, no person, no experience of the feelings.] CONTEMPLATION OF THE MIND But how does the disciple dwell in contemplation of the mind? The disciple knows the greedy mind as greedy, and the not greedy mind as not greedy; knows the angry mind as angry, and the not angry mind as not angry; knows the deluded mind as deluded, and the undeluded mind as undeluded. He knows the cramped mind as cramped, and the scattered mind as scattered; knows the developed mind as developed, and the undeveloped mind as undeveloped; knows the surpassable mind as surpassable, and the unsurpassable mind as unsurpassable; knows the concentrated mind as concentrated, and the unconcentrated mind as unconcentrated; knows the freed mind as freed, and the unfreed mind as unfreed. ["Mind" is here used as a collective for the moments of consciousness. Being identical with consciousness, it should not be translated by "thought." "Thought" and "thinking" correspond rather to the so-called "verbal operations of the mind"; they are not, like consciousness, of primary, but of secondary nature, and are entirely absent in all sensuous consciousness, as well as in the second, third and fourth Trances. (See eighth step).] Thus he dwells in contemplation of the mind, either with regard to his own person, or to other persons, or to both. He beholds how consciousness arises; beholds how it passes away; beholds the arising and passing away of consciousness. "Mind is there"; this clear consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the mind. CONTEMPLATION OF PHENOMENA (Mind-objects) But how does the disciple dwell in contemplation of the phenomena? First, the disciple dwells in contemplation of the phenomen, of the "Five Hindrances." He knows when there is "Lust" in him: "In me is lust"; knows when there is "Anger" in him: "In me is anger"; knows when there is "Torpor and Drowsiness" in him: "In me is torpor and drowsiness"; knows when there is "Restlessness and Mental Worry" in him: "In me is restlessness and mental worry"; knows when there are "Doubts" in him: "In me are doubts." He knows when these hindrances are not in him: "In me these hindrances are not." He knows how they come to arise; knows how, once arisen, they are overcome; knows how, once overcome, they do not rise again in the future. [For example, Lust arises through unwise thinking on the agreeable and delightful. it may be suppressed by the following six methods: fixing the mind upon an idea that arouses disgust; contemplation of the loathsomeness of the body; controlling one's six senses; moderation in eating; friendship with wise and good men; right instruction. Lust is forever extinguished upon entrance into Anagamiship; Restlessness is extinguished by reaching Arahatship; Mental Worry, by reaching Sotapanship.] And further: the disciple dwells in contemplation of the phenomena, of the five Groups of Existence. He knows what Corporeality is, how it arises, how it passes away; knows what Feeling is, how it arises, how it away; knows what Perception is, how it arises, how it passes away; knows what the Mental Formations are, how they arise, how they pass away; knows what Consciousness is, how it arises, how it passes away.And further: the disciple dwells in contemplation of the phenomena of the six Subjective-Objective Sense-Bases. He knows eye and visual objects, ear and sounds, nose and odors, tongue and tastes, body and touches, mind and mind objects; and the fetter that arises in dependence on them, he also knows. He knows how the fetter comes to arise, knows how the fetter is overcome, and how the abandoned fetter does not rise again in future. And further: the disciple dwells in contemplation of the phenomena of the seven Elements of Enlightenment. The disciple knows when there is Attentiveness in him; when there is Investigation of the Law in him; when there is Energy in him; when there is Enthusiasm in him; when there is Tranquility in him; when there is Concentration in him; when there is Equanimity in him. He knows when it is not in him, knows how it comes to arise, and how it is fully developed. And further: the disciple dwells in contemplation of the phenomena of the Four Noble Truths. He knows according to reality, what Suffering is; knows according to reality, what the Origin of Suffering is; knows according to reality, what the Extinction of Suffering is; knows according to reality, what the Path is that leads to the Extinction of Suffering. Thus he dwells in contemplation of the phenomena, either with regard to his own person, or to other persons, or to both. He beholds how the phenomena arise; beholds how they pass away; beholds the arising and passing away of the phenomena. "Phenomena are there this consciousness is present in him because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the phenomena. The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering upon the right path, and the realization of Nirvana, is these four fundamentals of attentiveness. |
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