12.1 （一）

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, the World-Honored One told the bhikṣus, "There is one entrance to the path that purifies sentient beings' practices, removes sorrow and worry, eliminates all afflictions, and attains great wisdom and realizes nirvāṇa. Namely, it is to extinguish the five hindrances and contemplate the four foundations of mindfulness. What is meant by 'one entrance'? Namely, to concentrate the mind, this is called 'one entrance'. What is the path? Namely, the eightfold noble path. The first is called right view, the second is called right thought, the third is called right speech, the fourth is called right action, the fifth is called right livelihood, the sixth is called right effort, the seventh is called right mindfulness, and the eighth is called right concentration. This is called the path, this is called the one entrance to the path.

What is meant by 'extinguishing the five hindrances'? Namely, the hindrances of sensual desire, ill-will, restlessness and remorse, sloth and torpor, and doubt. These are called the five hindrances to be extinguished.

What is meant by 'contemplating the four foundations of mindfulness'? Namely, a bhikṣu internally observes the body, removes evil thoughts, and is free from sorrow and worry; externally observes the body, removes evil thoughts, and is free from sorrow and worry; internally and externally observes the body, removes evil thoughts, and is free from sorrow and worry. Internally observes feelings and delights in them, externally observes feelings, internally and externally observes feelings; internally observes the mind and delights in it, externally observes the mind, internally and externally observes the mind; internally observes phenomena, externally observes phenomena, internally and externally observes phenomena and delights in them.

What is meant by 'a bhikṣu internally observing the body and delighting in it'? Namely, a bhikṣu observes this body according to its nature and practice, from head to toe, from toe to head, observing that this body is all impure and not to be desired. He further observes that this body has hair, nails, teeth, skin, flesh, tendons, bones, marrow, brain, fat, intestines, stomach, heart, liver, spleen, kidneys, and so forth, all of which he observes and knows. Feces, urine, the two intestines, tears, saliva, blood vessels, fat, and bile, all of which he observes and knows, are not to be desired. Thus, bhikṣus! One should observe the body and delight in it, removing evil thoughts, and being free from sorrow and worry.

Furthermore, bhikṣu! Observe this body again. Is there the earth element, the water, fire, and wind elements? Thus, bhikṣu! Observe this body. Furthermore, bhikṣu! Observe this body, distinguishing the elements. This body has four parts, just like a skilled butcher or a butcher's apprentice, who dissects a cow and observes that this is the leg, this is the heart, this is the joint, this is the head. Thus, that bhikṣu distinguishes these elements and observes this body, which has the earth, water, fire, and wind elements. Thus, bhikṣu! Observe the body and delight in it.

Furthermore, bhikṣu! Observe this body, which has holes leaking out impurities. It is like a person observing a bamboo grove or a clump of reeds. Thus, bhikṣu! Observe this body, which has holes leaking out impurities.

Furthermore, bhikṣu! Observe a corpse, whether dead for one night, two nights, three, four, five, six, or seven nights, bloated, stinking, and impure. Then observe your own body as no different from that. My body is not exempt from this affliction. If a bhikṣu observes a corpse being eaten by crows, magpies, or vultures, or being eaten by tigers, wolves, dogs, or insects, then observe your own body as no different from that. My body is not exempt from this affliction. This is called a bhikṣu observing the body and delighting in it.

Furthermore, bhikṣu! Observe a corpse, half eaten and scattered on the ground, stinking and impure. Then observe your own body as no different from that. My body is not exempt from this. Furthermore, observe a corpse, with the flesh already gone, only the bones remaining, smeared with blood. Then observe that body as no different from this. Thus, bhikṣu! Observe this body. Furthermore, bhikṣu! Observe a corpse bound with sinews like a bundle of firewood. Then observe your own body as no different from that. Thus, bhikṣu! Observe this body.

Furthermore, bhikṣu! Observe a corpse with the bones scattered in different places, with the hand bones, foot bones, each in a different place; or the thigh bones, waist bones, hip bones, arm bones, shoulder bones, rib bones, spine bones, neck bones, or skull. Then observe your own body as no different from that. I am not exempt from this. My body will also decay. Thus, bhikṣu! Observe the body and delight in it.

Furthermore, bhikṣu! Observe a corpse with a white color, the color of white shells. Then observe your own body as no different from that. I am not exempt from this. This is called a bhikṣu observing his own body.

Furthermore, bhikṣu! If one sees a corpse with a bluish, bruised appearance, there is nothing to be desired, or the same color as ash and earth, indistinguishable. Thus, bhikṣu! Observe one's own body to remove evil thoughts, without sorrow or worry; this body is impermanent, subject to dispersal. Thus, bhikṣu! Observe one's own body internally, externally, and both internally and externally, understanding that it is insubstantial.

How does a bhikṣu observe feelings internally? Here, a bhikṣu, when experiencing a pleasant feeling, knows for himself that he is experiencing a pleasant feeling; when experiencing a painful feeling, he knows for himself that he is experiencing a painful feeling; when experiencing a neither-painful-nor-pleasant feeling, he knows for himself that he is experiencing a neither-painful-nor-pleasant feeling. When experiencing a feeling that arises from eating, he knows for himself that he is experiencing a feeling that arises from eating; when experiencing a feeling that arises from not eating, he knows for himself that he is experiencing a feeling that arises from not eating; when experiencing a feeling that arises from neither eating nor not eating, he knows for himself that he is experiencing a feeling that arises from neither eating nor not eating. Thus, a bhikṣu observes feelings internally.

Furthermore, when a bhikṣu experiences a pleasant feeling, at that time he does not experience a painful feeling. At that time, he knows for himself that he is experiencing a pleasant feeling. When he experiences a painful feeling, at that time he does not experience a pleasant feeling. He knows for himself that he is experiencing a painful feeling. When he experiences a neither-painful-nor-pleasant feeling, at that time there is neither pain nor pleasure. He knows for himself that he is experiencing a neither-painful-nor-pleasant feeling. He cultivates the Dharma of feelings and observes the Dharma of cessation. He also observes the Dharma of the cessation of feelings. There may be feelings that arise in the present that can be known and seen. He contemplates their original source, does not rely on anything, and cultivates himself. He does not give rise to worldly thoughts. He is not frightened or terrified by them. Because he is not frightened or terrified, he attains nirvāṇa: the end of birth and death, the establishment of the holy life, the completion of what was to be done, and the knowledge that there will be no further rebirth. Thus, a bhikṣu observes feelings internally. He removes confused thoughts and has no sorrow or worry. He observes feelings externally, and both internally and externally. He removes confused thoughts and has no sorrow or worry. Thus, a bhikṣu observes feelings internally and externally.

How does a bhikṣu observe the mind and mental factors and cultivate himself? Here, a bhikṣu, when the mind is with desire, he knows for himself that the mind is with desire; when the mind is without desire, he knows for himself that the mind is without desire. When the mind is with anger, he knows for himself that the mind is with anger; when the mind is without anger, he knows for himself that the mind is without anger. When the mind is with delusion, he knows for himself that the mind is with delusion; when the mind is without delusion, he knows for himself that the mind is without delusion. When the mind is with affection, he knows for himself that the mind is with affection; when the mind is without affection, he knows for himself that the mind is without affection. When the mind is with acceptance, he knows for himself that the mind is with acceptance; when the mind is without acceptance, he knows for himself that the mind is without acceptance. When the mind is with distraction, he knows for himself that the mind is distracted; when the mind is without distraction, he knows for himself that the mind is without distraction. When the mind is with scattering, he knows for himself that the mind is scattering; when the mind is without scattering, he knows for himself that the mind is without scattering. When the mind is with pervasiveness, he knows for himself that the mind is pervasive; when the mind is without pervasiveness, he knows for himself that the mind is without pervasiveness. When the mind is great, he knows for himself that the mind is great; when the mind is not great, he knows for himself that the mind is not great. When the mind is immeasurable, he knows for himself that the mind is immeasurable; when the mind is not immeasurable, he knows for himself that the mind is not immeasurable. When the mind is in samādhi, he knows for himself that the mind is in samādhi; when the mind is not in samādhi, he knows for himself that the mind is not in samādhi. When the mind is not liberated, he knows for himself that the mind is not liberated; when the mind is liberated, he knows for himself that the mind is liberated. Thus, a bhikṣu observes the mind and mental factors.

He observes the Dharma of feelings, the Dharma of cessation, and the Dharma of the cessation of feelings. He contemplates the Dharma that can be known, seen, and thought about, and that which cannot be thought about. He does not rely on anything, and cultivates himself. He does not give rise to worldly thoughts. Having not given rise to thoughts, he is not frightened or terrified. Having not been frightened or terrified, he has no more. Having no more, he attains nirvāṇa: the end of birth and death, the establishment of the holy life, the completion of what was to be done, and the knowledge that there will be no further rebirth. Thus, a bhikṣu observes the mind internally. He removes confused thoughts and has no sorrow or worry. He observes the mind externally, and both internally and externally. He removes confused thoughts and has no sorrow or worry. Thus, a bhikṣu observes the mind internally and externally.

How does a bhikṣu observe the Dharma and mental factors and cultivate himself? Here, a bhikṣu cultivates the mindfulness factor of awakening, based on observation, based on dispassion, based on cessation, abandoning unwholesome dharmas. He cultivates the Dharma factor of awakening, the vigor factor of awakening, the mindfulness factor of awakening, the concentration factor of awakening, and the equanimity factor of awakening, based on observation, based on dispassion, based on cessation, abandoning unwholesome dharmas. Thus, a bhikṣu observes the Dharma and mental factors.

Furthermore, bhikṣus, in the liberation from desire and lust, abandoning unwholesome dharmas, with initial and sustained thought, with joy and happiness, they dwell in the first dhyāna, cultivating themselves. Thus, bhikṣus, observe the Dharma and mental factors.

Furthermore, bhikṣus, abandoning initial and sustained thought, internally generating joy, with a single-pointed mind, they attain the absence of initial and sustained thought, with mindfulness, joy, happiness, and equanimity, dwelling in the second dhyāna, cultivating themselves. Thus, bhikṣus, observe the Dharma and mental factors.

Furthermore, bhikṣus, abandoning mindfulness, cultivating protection, constantly being aware of the bodily sensations of pleasure, the noble ones' sought-after, protected, pure mindfulness, they dwell in the third dhyāna. Thus, bhikṣus, observe the Dharma and mental factors.

Furthermore, bhikṣus, abandoning suffering and pleasure, without further sorrow or joy, without suffering or pleasure, with protected, pure mindfulness, they delight in the fourth dhyāna. Thus, bhikṣus, observe the Dharma and mental factors.

At that time, the bhikṣus, having heard the Buddha's teaching, joyfully received and practiced it.