Search Buddhist texts
20 texts Bhikkhu Sujato · English
MN 10 · Satipaṭṭhānasutta — Mindfulness Meditation
34.7–34.11
and mind without delusion as ‘ mind without delusion.’ They know constricted mind as ‘constricted mind ,’ and scattered mind as ‘scattered mind .’ They know expansive mind as ‘expansive mind ,’ and unexpansive mind as ‘unexpansive mind .’
Show 19 more passages Hide additional passages
34.3–34.7
and
mind
without greed as ‘
mind
without greed.’ They understand
mind
with hate as ‘
mind
with hate,’ and
mind
without hate as ‘
mind
without hate.’ They understand
mind
with delusion as ‘
mind
with delusion,’ and
mind
without delusion as ‘
mind
without delusion.’
34.9–34.13
and scattered
mind
as ‘scattered
mind
.’ They know expansive
mind
as ‘expansive
mind
,’ and unexpansive
mind
as ‘unexpansive
mind
.’ They know
mind
that is not supreme as ‘
mind
that is not supreme,’ and
mind
that is supreme as ‘
mind
that is supreme.’
34.14–35.1
They know
mind
immersed in samādhi as ‘
mind
immersed in samādhi,’ and
mind
not immersed in samādhi as ‘
mind
not immersed in samādhi.’ They know freed
mind
as ‘freed
mind
,’ and unfreed
mind
as ‘unfreed
mind
.’
And so they meditate observing an aspect of the
mind
internally, externally, and both internally and externally.
33.3–34.2
Or
mindfulness
is established that feelings exist, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of feelings.
3. Observing the
Mind
And how does a mendicant meditate observing an aspect of the
mind
? It’s when a mendicant understands
mind
with greed as ‘
mind
with greed,’
35.2–35.4
With respect to the
mind
, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or
mindfulness
is established that the
mind
exists, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of the
mind
.
4. Observing Principles 4.1. The Hindrances
3.3–4.0.2
They meditate observing an aspect of feelings—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of the
mind
—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
1. Observing the Body 1.1.
Mindfulness
of Breathing
42.3
It’s when a mendicant who has the awakening factor of
mindfulness
in them understands: ‘I have the awakening factor of
mindfulness
in me.’ When they don’t have the awakening factor of
mindfulness
in them, they understand: ‘I don’t have the awakening factor of
mindfulness
in me.’ They understand how the awakening factor of
mindfulness
that has not arisen comes to arise; and how the awakening factor of
mindfulness
that has arisen becomes fully developed. When they have the awakening factor of …
4.0.2–4.3
1. Observing the Body 1.1.
Mindfulness
of Breathing
And how does a mendicant meditate observing an aspect of the body? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings
mindfulness
to the present. Just
mindful
, they breathe in.
Mindful
, they breathe out.
2.1–3.4
“Mendicants, the four kinds of
mindfulness
meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of the
mind
—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
45.3–46.1
Or
mindfulness
is established that principles exist, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
Anyone who develops these four kinds of
mindfulness
meditation in this way for seven years can expect one of two results: enlightenment in this very life, or if there’s residue left …
46.1–46.4
Anyone who develops these four kinds of
mindfulness
meditation in this way for seven years can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. Let alone seven years, anyone who develops these four kinds of
mindfulness
meditation in this way for six years … five years …
31.3
Or
mindfulness
is established that the body exists, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That too is how a mendicant meditates by observing an aspect of the body.
2. Observing the Feelings And how does a mendicant meditate observing an aspect of feelings? It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’
5.3
… internally, externally, and both internally and externally. They meditate observing, with respect to the body, the liability to originate, to vanish, and to originate and vanish. Or
mindfulness
is established that the body exists, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of the body.
1.2. The Postures
7.3
… and both internally and externally. With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish. Or
mindfulness
is established that the body exists, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That too is how a mendicant meditates by observing an aspect of the body.
1.3. Situational Awareness
37.3
… and both internally and externally. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. Or
mindfulness
is established that principles exist, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the five …
46.22–47.1
a fortnight … Let alone a fortnight, anyone who develops these four kinds of
mindfulness
meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.
‘The four kinds of
mindfulness
meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the …
43.3
… and both internally and externally. They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish. Or
mindfulness
is established that principles exist, to the extent necessary for knowledge and
mindfulness
. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven …
40.8
… the ear, sounds, and the fetter … They understand the nose, smells, and the fetter … They understand the tongue, tastes, and the fetter … They understand the body, touches, and the fetter … They understand the
mind
, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not …
47.1
enlightenment in this very life, or if there’s residue left behind, non-return.
‘The four kinds of
mindfulness
meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ That’s what I said, and this is why I said it.” That is what the Buddha said. Satisfied, the mendicants approved what …
MN 118 · Ānāpānassatisutta — Mindfulness of Breathing
26.1–26.5
Whenever a mendicant practices breathing while experiencing the mind , or gladdening the mind , or immersing the mind in samādhi, or freeing the mind — at that time they meditate observing an aspect of the mind —keen, aware, and mindful , rid of covetousness and displeasure for the world.
Show 18 more passages Hide additional passages
26.3–26.7
or immersing the
mind
in samādhi, or freeing the
mind
— at that time they meditate observing an aspect of the
mind
—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. There is no development of
mindfulness
of breathing for someone who is unmindful and lacks awareness, I say. That’s why at that time a mendicant is meditating by observing an aspect of the
mind
—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
38.1–38.3
mind
… principles, at that time their
mindfulness
is established and lucid. At such a time, a mendicant has initiated the awakening factor of
mindfulness
… investigation of principles … energy …
20.1–20.4
They practice like this: ‘I’ll breathe in experiencing the
mind
.’ They practice like this: ‘I’ll breathe out experiencing the
mind
.’ They practice like this: ‘I’ll breathe in gladdening the
mind
.’ They practice like this: ‘I’ll breathe out gladdening the
mind
.’ They practice like this: ‘I’ll breathe in immersing the
mind
in samādhi.’ They practice like this: ‘I’ll breathe out immersing the
mind
in samādhi.’ They practice like this: ‘I’ll breathe in freeing the
mind
.’ They practice like this: ‘I’ll breathe out freeing the
mind
.’
They practice like this: ‘I’ll breathe in observing impermanence.’ They …
14.15–15.3
… In this Saṅgha there are mendicants who are committed to developing the meditation on
mindfulness
of breathing.
Mendicants, when
mindfulness
of breathing is developed and cultivated it is very fruitful and beneficial.
Mindfulness
of breathing, when developed and cultivated, fulfills the four kinds of
mindfulness
meditation. The four kinds of
mindfulness
meditation, when developed and cultivated, fulfill the seven awakening factors.
15.1–16.1
Mendicants, when
mindfulness
of breathing is developed and cultivated it is very fruitful and beneficial.
Mindfulness
of breathing, when developed and cultivated, fulfills the four kinds of
mindfulness
meditation. The four kinds of
mindfulness
meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
And how is
mindfulness
of breathing developed and cultivated to be very fruitful and beneficial?
27.7–30.2
That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
That’s how
mindfulness
of breathing, when developed and cultivated, fulfills the four kinds of
mindfulness
meditation.
And how are the four kinds of
mindfulness
meditation developed and cultivated so as to fulfill the seven awakening factors?
Whenever a mendicant meditates by observing an aspect of the body, at that time their
mindfulness
is established and lucid. At such a time, a mendicant has initiated the awakening factor of
mindfulness
; they develop it and perfect it.
20.2–20.4
They practice like this: ‘I’ll breathe in gladdening the
mind
.’ They practice like this: ‘I’ll breathe out gladdening the
mind
.’ They practice like this: ‘I’ll breathe in immersing the
mind
in samādhi.’ They practice like this: ‘I’ll breathe out immersing the
mind
in samādhi.’ They practice like this: ‘I’ll breathe in freeing the
mind
.’ They practice like this: ‘I’ll breathe out freeing the
mind
.’
They practice like this: ‘I’ll breathe in observing impermanence.’ They …
22.1–23.1
Mindfulness
of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
And how is
mindfulness
of breathing developed and cultivated so as to fulfill the four kinds of
mindfulness
meditation?
Whenever a mendicant knows that they breathe heavily, or lightly, or experiencing the whole body,
34.1–36.1
When the
mind
is full of rapture, the body and
mind
become tranquil. At such a time, a mendicant has initiated the awakening factor of tranquility; they develop it and perfect it.
When the body is tranquil and they feel bliss, the
mind
becomes immersed in samādhi. At such a time, a mendicant has initiated the awakening factor of immersion; they develop it and perfect it.
They closely watch over that
mind
immersed in samādhi.
38.2–38.3
principles, at that time their
mindfulness
is established and lucid. At such a time, a mendicant has initiated the awakening factor of
mindfulness
… investigation of principles … energy … rapture …
27.5–29.1
… they meditate observing an aspect of principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch over closely with equanimity. That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
That’s how
mindfulness
of breathing, when developed and cultivated, fulfills the four kinds of
mindfulness
meditation.
And how are the four kinds of
mindfulness
meditation developed and cultivated so as to fulfill the seven …
25.5–26.1
or stilling the mental process— at that time they meditate observing an aspect of feelings—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. For I say that careful application of
mind
to the in-breaths and out-breaths is an aspect of feelings. That’s why at that time a mendicant is meditating by observing an aspect of feelings—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
Whenever a mendicant practices breathing while experiencing the
mind
,
40.1–42.1
immersion …
equanimity.
That’s how the four kinds of
mindfulness
meditation, when developed and cultivated, fulfill the seven awakening factors.
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
It’s when a mendicant develops the awakening factors of
mindfulness
,
42.1
It’s when a mendicant develops the awakening factors of
mindfulness
, investigation of principles, energy, rapture, tranquility,
17.1–17.2
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings
mindfulness
to the present. Just
mindful
, they breathe in.
Mindful
, they breathe out.
Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly …
34.1
As they investigate principles with wisdom in this way their energy is roused up and unflagging. At such a time, a mendicant has initiated the awakening factor of energy; they develop it and perfect it.
When they’re energetic, rapture not of the flesh arises. At such a time, a mendicant has initiated the awakening factor of rapture; they develop it and perfect it.
When the
mind
is full of rapture, the body and
mind
become tranquil.
24.5–24.7
… the whole body, or stilling the physical process— at that time they’re meditating by observing an aspect of the body—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. For I say that the in-breaths and out-breaths are an aspect of the body. That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
MN 119 · Kāyagatāsatisutta — Mindfulness of the Body
1.1–1.2
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
SN 43.5 · Satipaṭṭhānasutta — Mindfulness Meditation
1.1–1.2
“And what is the path that leads to the unconditioned? The four kinds of mindfulness meditation. …”
SN 43.1 · Kāyagatāsatisutta — Mindfulness of the Body
1.1–1.4
At Sāvatthī. “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … And what is the unconditioned?
MN 6 · Ākaṅkheyyasutta — One Might Wish
16.7–16.11
and mind without delusion as “ mind without delusion”; constricted mind as “constricted mind ”, and scattered mind as “scattered mind ”; expansive mind as “expansive mind ”, and unexpansive mind as “unexpansive mind ”;
Show 6 more passages Hide additional passages
16.6–16.10
mind
with delusion as “
mind
with delusion”, and
mind
without delusion as “
mind
without delusion”; constricted
mind
as “constricted
mind
”, and scattered
mind
as “scattered
mind
”; expansive
mind
as “expansive
mind
”,
16.13–16.17
and
mind
that is supreme as “
mind
that is supreme”;
mind
immersed in samādhi as “
mind
immersed in samādhi”, and
mind
not immersed in samādhi as “
mind
not immersed in samādhi”; freed
mind
as “freed
mind
”, and unfreed
mind
as “unfreed
mind
”.’
16.1–16.5
A mendicant might wish: ‘May I understand the
minds
of other beings and individuals, having encompassed them with my
mind
. May I understand
mind
with greed as “
mind
with greed”, and
mind
without greed as “
mind
without greed”;
mind
with hate as “
mind
with hate”, and
mind
without hate as “
mind
without hate”;
6.1–9.1
… and relatives who have passed away recollect me with a confident
mind
, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arose.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I get the four absorptions—blissful meditations in this life that belong to the higher
mind
—when I want, without trouble or difficulty.’ So let them fulfill …
16.17–18.1
and unfreed
mind
as “unfreed
mind
”.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I thus recollect my many kinds of past lives, with features and details.’ So let them fulfill their precepts …
A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke …
9.1
… I live having mastered fear and dread whenever they arose.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I get the four absorptions—blissful meditations in this life that belong to the higher
mind
—when I want, without trouble or difficulty.’ So let them fulfill their precepts …
A mendicant might wish: ‘May I have direct meditative experience of the peaceful liberations that are formless, transcending form.’ So …
MN 73 · Mahāvacchasutta — The Longer Discourse With Vacchagotta
21.8–21.12
and mind without delusion as “ mind without delusion”; constricted mind as “constricted mind ”, and scattered mind as “scattered mind ”; expansive mind as “expansive mind ”, and unexpansive mind as “unexpansive mind ”;
Show 6 more passages Hide additional passages
21.7–21.11
mind
with delusion as “
mind
with delusion”, and
mind
without delusion as “
mind
without delusion”; constricted
mind
as “constricted
mind
”, and scattered
mind
as “scattered
mind
”; expansive
mind
as “expansive
mind
”,
21.14–21.18
and
mind
that is supreme as “
mind
that is supreme”;
mind
immersed in samādhi as “
mind
immersed in samādhi”, and
mind
not immersed in samādhi as “
mind
not immersed in samādhi”; freed
mind
as “freed
mind
”, and unfreed
mind
as “unfreed
mind
”.’
21.2–21.6
‘May I understand the
minds
of other beings and individuals, having encompassed them with my
mind
. May I understand
mind
with greed as “
mind
with greed”, and
mind
without greed as “
mind
without greed”;
mind
with hate as “
mind
with hate”, and
mind
without hate as “
mind
without hate”;
3.5
Listen and apply your
mind
well, I will speak.” “Yes, worthy sir,” Vaccha replied. The Buddha said this:
“Greed is unskillful, contentment is skillful. Hate is unskillful, love is skillful.
28.5
“I’ve already encompassed Vacchagotta’s
mind
and understood that he has the three knowledges, and is very mighty and powerful. And deities also told me about this.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
21.18–23.2
and unfreed
mind
as “unfreed
mind
”.’
As far as you want, you will be capable of realizing these things, since each and every one is within range: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
Whenever you want, you will be capable of realizing these things, since each and every one is within range: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke …
MN 77 · Mahāsakuludāyisutta — The Longer Discourse with Sakuludāyī
33.7–33.11
and mind without delusion as ‘ mind without delusion’; constricted mind as ‘constricted mind ’, and scattered mind as ‘scattered mind ’; expansive mind as ‘expansive mind ’, and unexpansive mind as ‘unexpansive mind ’;
Show 19 more passages Hide additional passages
33.6–33.10
mind
with delusion as ‘
mind
with delusion’, and
mind
without delusion as ‘
mind
without delusion’; constricted
mind
as ‘constricted
mind
’, and scattered
mind
as ‘scattered
mind
’; expansive
mind
as ‘expansive
mind
’,
33.13–33.17
and
mind
that is supreme as ‘
mind
that is supreme’;
mind
immersed in samādhi as ‘
mind
immersed in samādhi’, and
mind
not immersed in samādhi as ‘
mind
not immersed in samādhi’; freed
mind
as ‘freed
mind
’, and unfreed
mind
as ‘unfreed
mind
’.
33.1–33.5
Furthermore, I have explained to my disciples a practice that they use to understand the
minds
of other beings and individuals, having encompassed them with their own
mind
. They understand
mind
with greed as ‘
mind
with greed’, and
mind
without greed as ‘
mind
without greed’;
mind
with hate as ‘
mind
with hate’, and
mind
without hate as ‘
mind
without hate’;
15.1–15.5
Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of
mindfulness
meditation. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings …
mind
… principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world.
15.2–15.5
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings …
mind
… principles—keen, aware, and
mindful
, rid of covetousness and displeasure for the world. And many of my disciples meditate on that having attained perfection and consummation of insight.
28.1–28.4
… absorption. It is without pleasure or pain, with pure equanimity and
mindfulness
. They sit spreading their body through with pure bright
mind
. There’s no part of the body that’s not spread with pure bright
mind
. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright
mind
. There’s no part of the body that’s not spread with pure bright
mind
. And many of my disciples meditate on that having attained perfection …
16.2–16.5
… a mendicant generates enthusiasm, tries, makes an effort, exerts the
mind
, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the
mind
, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the
mind
, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the
mind
, and strive so that skillful qualities that have arisen remain, are …
20.2
It’s when a mendicant develops the awakening factors of
mindfulness
, investigation of principles, energy, rapture, tranquility,
18.4
It’s when a mendicant develops the faculties of faith, energy,
mindfulness
, immersion, and wisdom, which lead to peace and awakening.
19.4
It’s when a mendicant develops the powers of faith, energy,
mindfulness
, immersion, and wisdom, which lead to peace and awakening.
25.2–26.1
… enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the
mind
and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
Furthermore, as the placing of the
mind
and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and
mind
at one, without placing the
mind
and keeping it connected.
28.4
In the same way, they sit spreading their body through with pure bright
mind
. There’s no part of the body that’s not spread with pure bright
mind
. And many of my disciples meditate on that having attained perfection and consummation of insight.
Furthermore, I have explained to my disciples a practice that they use to understand this: ‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, …
28.1–28.2
… There’s no part of the body that’s not spread with bliss free of rapture.
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and
mindfulness
. They sit spreading their body through with pure bright
mind
. There’s no part of the body that’s not spread with pure bright
mind
.
26.1
… of the body that’s not spread with rapture and bliss born of seclusion.
Furthermore, as the placing of the
mind
and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and
mind
at one, without placing the
mind
and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of …
33.17–33.19
and unfreed
mind
as ‘unfreed
mind
’. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’. In the same way, I have explained to my disciples a practice that they use to understand the
minds
of other beings and individuals, having encompassed them with their own
mind
… And many of my disciples meditate on that having attained perfection and consummation of insight.
Furthermore, I have …
21.2
It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right
mindfulness
, and right immersion. And many of my disciples meditate on that having attained perfection and consummation of insight.
Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations. Having physical form, they see forms. This is the first liberation.
30.1
And this consciousness of mine is attached to it, tied to it.’ And many of my disciples meditate on that having attained perfection and consummation of insight.
Furthermore, I have explained to my disciples a practice that they use to create from this body another body—formed,
mind
-made, whole in its major and minor limbs, not deficient in any faculty. Suppose a person was to draw a reed out from its sheath. They’d think:
30.11
… think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’ In the same way, I have explained to my disciples a practice that they use to create from this body another body—formed,
mind
-made, whole in its major and minor limbs, not deficient in any faculty. And many of my disciples meditate on that having attained perfection and consummation of insight.
35.1
… deeds: ‘These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose …
SN 12.70 · Susimaparibbājakasutta — The Wanderer Susīma
7.7–7.11
and mind without delusion as ‘ mind without delusion’? Do you understand constricted mind as ‘constricted mind ’, and scattered mind as ‘scattered mind ’? Do you understand expansive mind as ‘expansive mind ’, and unexpansive mind as ‘unexpansive mind ’?
Show 5 more passages Hide additional passages
7.5–7.9
and
mind
without hate as ‘
mind
without hate’? Do you understand
mind
with delusion as ‘
mind
with delusion’, and
mind
without delusion as ‘
mind
without delusion’? Do you understand constricted
mind
as ‘constricted
mind
’, and scattered
mind
as ‘scattered
mind
’?
7.13–7.17
and
mind
that is supreme as ‘
mind
that is supreme’? Do you understand
mind
immersed in samādhi as ‘
mind
immersed in samādhi’, and
mind
not immersed in samādhi as ‘
mind
not immersed in samādhi’? Do you understand freed
mind
as ‘freed
mind
’, and unfreed
mind
as ‘unfreed
mind
’?”
7.1–7.5
“Well, knowing and seeing thus, do you understand the
minds
of other beings and individuals, having encompassed them with your
mind
? Do you understand
mind
with greed as ‘
mind
with greed’, and
mind
without greed as ‘
mind
without greed’? Do you understand
mind
with hate as ‘
mind
with hate’, and
mind
without hate as ‘
mind
without hate’?
22.1
“No, sir.”
“Well, knowing and seeing thus, do you understand the
minds
of other beings and individuals, having encompassed them with your
mind
? …” “No, sir.”
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?” “No, sir.”
7.17–9.1
and unfreed
mind
as ‘unfreed
mind
’?” “No, reverend.”
“Well, knowing and seeing thus, do you recollect many kinds of past lives? That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?” “No, reverend.”
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds? ‘These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke …
MN 12 · Mahāsīhanādasutta — The Longer Discourse on the Lion’s Roar
8.8–8.12
mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind …
Show 14 more passages Hide additional passages
8.14–8.18
mind
that is not supreme …
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
as “freed
mind
,” and unfreed
mind
as “unfreed
mind
.”’
8.7–8.11
mind
with delusion …
mind
without delusion … constricted
mind
… scattered
mind
… expansive
mind
…
8.2–8.6
‘That Blessed One understands the
minds
of other beings and individuals, having encompassed them with his own
mind
. He understands
mind
with greed as “
mind
with greed,” and
mind
without greed as “
mind
without greed.” He understands
mind
with hate …
mind
without hate …
8.18
and unfreed
mind
as “unfreed
mind
.”’
There are these ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What ten?
Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the …
15.1
… this, this is a power of the Realized One. …
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after encompassing them with his
mind
. Since he truly understands this, this is a power of the Realized One. …
40.1
If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very tree.’ Some time later they see them sitting or lying under that tree, where they experience mostly painful feelings. …
When I’ve comprehended the
mind
of a certain individual, I understand: ‘This individual … will be reborn among human beings.’
39.1
If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very sewer.’ Some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …
When I’ve comprehended the
mind
of a certain individual, I understand: ‘This individual … will be reborn in the ghost realm.’
41.1
If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very tree.’ Some time later they see them sitting or lying under that tree, where they experience mostly pleasant feelings. …
When I’ve comprehended the
mind
of a certain individual, I understand: ‘This individual … will be reborn in a good place, a heavenly realm.’
38.1
… with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very pit of coals.’ Some time later they see that they have indeed fallen into that pit of coals, where they experience absolutely painful feelings, sharp and severe. …
When I’ve comprehended the
mind
of a certain individual, I understand: ‘This individual … will be reborn in the animal realm.’
42.1
… set out on a path that meets with that same stilt longhouse. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and is riding upon such a path that they will arrive at that very stilt longhouse.’ Some time later they see them sitting or lying in that stilt longhouse, where they experience feelings of absolute happiness. …
When I’ve comprehended the
mind
of a certain individual, I understand:
37.1
… up, after death, is reborn in a good place, a heavenly realm. And I understand extinguishment, and the path and practice that leads to extinguishment. And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements.
When I’ve comprehended the
mind
of a certain individual, I understand:
62.9
They’d bring up questions about the four kinds of
mindfulness
meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. And at the end of a hundred years my four …
42.10
In the same way, when I’ve comprehended the
mind
of an individual, I understand: ‘This individual is practicing in such a way and is riding upon such a path that they will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’ Some time later I see that they have indeed realized the undefiled freedom of heart and freedom by …
18.1
… deeds. ‘These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose …
MN 108 · Gopakamoggallānasutta — With Moggallāna the Guardian
20.7–20.11
mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind …
Show 6 more passages Hide additional passages
20.2–20.6
They understand
mind
with greed as ‘
mind
with greed’, and
mind
without greed as ‘
mind
without greed’. They understand
mind
with hate …
mind
without hate …
mind
with delusion …
20.13–20.17
mind
that is supreme …
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
… They understand unfreed
mind
as ‘unfreed
mind
’.
27.2–27.5
… the first absorption, which has the rapture and bliss born of seclusion, while placing the
mind
and keeping it connected. As the placing of the
mind
and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and
mind
at one, without placing the
mind
and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity,
mindful
and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and
mindful
, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and
mindfulness
. The Buddha praised this kind of meditation.”
27.3–27.5
As the placing of the
mind
and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and
mind
at one, without placing the
mind
and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity,
mindful
and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and
mindful
, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and
mindfulness
. The Buddha praised this kind of meditation.”
“Well, worthy Ānanda, it seems that worthy Gotama criticized the kind …
17.1–20.2
They get the four absorptions—blissful meditations in this life that belong to the higher
mind
—when they want, without trouble or difficulty.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
They understand the
minds
of other beings and individuals, having encompassed them with their own
mind
. They understand
mind
with greed as ‘
mind
with greed’,
20.14–20.17
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
… They understand unfreed
mind
as ‘unfreed
mind
’.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named …
SN 16.9 · Jhānābhiññasutta — Absorptions and Insights
12.7–12.11
mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind …
Show 6 more passages Hide additional passages
12.6–12.10
mind
with delusion …
mind
without delusion … constricted
mind
… scattered
mind
… expansive
mind
…
12.13–12.17
mind
that is supreme …
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
… unfreed
mind
…
12.1–12.5
Whenever I want, I understand the
minds
of other beings and individuals, having encompassed them with my
mind
. I understand
mind
with greed as ‘
mind
with greed’, and
mind
without greed as ‘
mind
without greed’;
mind
with hate …
mind
without hate …
2.1–3.1
And so does Kassapa.
Whenever I want, as the placing of the
mind
and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and
mind
at one, without placing the
mind
and keeping it connected. And so does Kassapa.
Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity,
mindful
and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and
mindful
, one meditates in bliss.’ And so does Kassapa.
3.1–4.1
… remain in the third absorption, where I meditate with equanimity,
mindful
and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and
mindful
, one meditates in bliss.’ And so does Kassapa.
Whenever I want, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and
mindfulness
. And so does Kassapa.
Whenever I want, going totally beyond …
12.17–14.1
unfreed
mind
… And so does Kassapa.
Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. And so does Kassapa.
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and
mind
. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind
. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, …
SN 51.11 · Pubbasutta — Before
7.7–7.11
mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind …
Show 5 more passages Hide additional passages
7.2–7.6
They understand
mind
with greed as ‘
mind
with greed’, and
mind
without greed as ‘
mind
without greed’. They understand
mind
with hate …
mind
without hate …
mind
with delusion …
7.13–7.17
mind
that is supreme …
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
… They understand unfreed
mind
as ‘unfreed
mind
’.
7.14–7.17
mind
immersed in samādhi …
mind
not immersed in samādhi … freed
mind
… They understand unfreed
mind
as ‘unfreed
mind
’.
When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, …
4.7–7.2
And so, with an open and unenveloped heart, they develop a
mind
that’s full of radiance.’
When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.
When the four bases of psychic power have been developed and cultivated in this way, with clairaudience that is purified and superhuman they hear both kinds of sounds, human and heavenly, whether near or far.
When the four bases of psychic power have been developed and cultivated in this way, they understand the
minds
of other beings and individuals, having encompassed them with their own
mind
. They understand
mind
with greed as ‘
mind
with greed’,
SN 35.62 · Dutiyasabbupādānapariyādānasutta — The Depletion of All Fuel for Grasping (2nd)
14.5–14.8
body … mind … ideas … mind consciousness … mind contact …
Show 2 more passages Hide additional passages
14.7–14.9
ideas …
mind
consciousness …
mind
contact … The pleasant, painful, or neutral feeling that arises dependent on
mind
contact: is that permanent or impermanent?”
“Impermanent, sir.”
20.4–20.5
… with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. They grow disillusioned with the ear … nose … tongue … body … They grow disillusioned with the
mind
, ideas,
mind
consciousness, and
mind
contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on
mind
contact.
SN 35.75 · Dutiyagilānasutta — Sick (2nd)
11.6–11.8
tongue … body … mind … mind consciousness … mind contact …
Show 3 more passages Hide additional passages
17.2–17.5
“Seeing this, a learned noble disciple grows disillusioned with the eye … ear … nose … tongue … body …
mind
…
mind
consciousness …
mind
contact … They grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on
mind
contact.
11.7–11.9
mind
consciousness …
mind
contact … The pleasant, painful, or neutral feeling that arises dependent on
mind
contact: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
17.3–17.5
mind
consciousness …
mind
contact … They grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on
mind
contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
SN 35.90 · Paṭhamaejāsutta — Turbulence (1st)
3.2–3.5
body … mind … ideas … mind consciousness … mind contact …
Show 1 more passage Hide additional passages
3.4–3.6
ideas …
mind
consciousness …
mind
contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on
mind
contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’.
SN 52.14 · Cetopariyasutta — Encompassing the Mind
1.1–1.3
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I understand the minds of other beings and individuals, having encompassed them with my mind . I understand mind with greed as ‘ mind with greed’ … I understand unfreed mind as ‘unfreed mind ’.”
SN 48.42 · Uṇṇābhabrāhmaṇasutta — The Brahmin Uṇṇābha
3.4–4.4
These five faculties, with their different domains and ranges, have recourse to the mind . And the mind experiences their domains and ranges.”
“But worthy Gotama, what does the mind have recourse to?” “The mind has recourse to mindfulness .” “But what does mindfulness have recourse to?” “ Mindfulness has recourse to freedom.”
SN 35.76 · Rādhaaniccasutta — With Rādha on Impermanence
1.11–1.14
body … The mind , ideas, mind consciousness, and mind contact are impermanent.
Show 1 more passage Hide additional passages
MN 148 · Chachakkasutta — Six By Six
11.9–14.1
the mind is self. So the mind is not self.
If anyone says, ‘ideas are self’ …
‘ mind consciousness is self’ …
‘ mind contact is self’ …
Show 16 more passages Hide additional passages
41.5
They grow disillusioned with the ear … nose … tongue … body …
mind
, ideas,
mind
consciousness,
mind
contact, feeling, and craving.
23-27.10–23-27.13
body …
mind
like this: ‘This is not mine, I am not this, this is not my self.’ You regard ideas …
mind
consciousness …
mind
contact …
17-21.10
You regard the ear … nose … tongue … body …
mind
… ideas …
mind
consciousness …
mind
contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’
11.5–11.9
‘the
mind
is self,’ that is not tenable. The arising and vanishing of the
mind
is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that the
mind
is self.
15.12
The arising and vanishing of craving is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that craving is self. So the
mind
, ideas,
mind
consciousness,
mind
contact, feeling, and craving are not self.
13.1–14.1
If anyone says, ‘ideas are self’ …
‘
mind
consciousness is self’ …
‘
mind
contact is self’ …
‘feeling is self’ … ‘craving is self,’ that is not tenable.
23-27.12–23-27.13
You regard ideas …
mind
consciousness …
mind
contact … feeling … craving like this: ‘This is not mine, I am not this, this is not my self.’
9.8
Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …
Mind
consciousness arises dependent on the
mind
and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.
39.1
Ear consciousness …
Nose consciousness …
Tongue consciousness …
Body consciousness …
Mind
consciousness arises dependent on the
mind
and ideas. The meeting of the three is contact. Contact is a requirement for what is felt as pleasant, painful, or neutral.
29-33.5
Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …
Mind
consciousness arises dependent on the
mind
and ideas. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
6.8
Nose consciousness arises dependent on the nose and smells. Tongue consciousness arises dependent on the tongue and tastes. Body consciousness arises dependent on the body and touches.
Mind
consciousness arises dependent on the
mind
and ideas. ‘The six classes of consciousness should be understood.’
7.8
Mind
consciousness arises dependent on the
mind
and ideas. The meeting of the three is contact. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it. This is the fourth set of six.
‘The six classes of feeling should be understood.’
8.8
Mind
consciousness arises dependent on the
mind
and ideas. The meeting of the three is contact. Contact is a requirement for feeling. ‘The six classes of feeling should be understood.’ That’s what I said, and this is why I said it. This is the fifth set of six.
‘The six classes of craving should be understood.’
4.3
There are the sense fields of the eye, ear, nose, tongue, body, and
mind
. ‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it. This is the first set of six.
‘The six exterior sense fields should be understood.’
2.3
“Venerable sir,” they replied. The Buddha said this:
“Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely, the six sets of six. Listen and apply your
mind
well, I will speak.”
41.10
… When desire fades away they’re freed. When it is freed, they know it is freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the
minds
of sixty mendicants were freed from defilements by not grasping.