Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

So does he, as to ideas, continue to consider them, both internally or externally, or internally and externally together. He ever considers how an idea is a thing that comes to be, again he ever considers how an idea is a thing that passes away, or he ever considers their coming to be with their passing away ; or again, with the consciousness : ' There is such and such an idea,' mindfulness thereof is thereby established, far enough for purposes of knowledge and of self-possession. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to dispositions, continue to consider dispositions in the case of the Five Hindrances.

14. And moreover, bhikkhus, a brother, as to ideas, continues to consider these from the point of view of the Five Skandhas of Grasping. And how, bhikkhus, does he so consider them ?

Herein, O bhikkhus, a brother reflects : ' Such is material form, such is its genesis, such its passing away ; such is feeling — perception — the mental activities— such is cognition, its genesis, its passing away.

So does he, as to dispositions, continue to consider them, .... [302] . . .

1 Literally, ' in the Five Hindrances.'

p. 336

15. And moreover, bhikkhus, a brother, as to ideas, continues to consider ideas from the point of view of the Six Internal and External Spheres of Sense. And how does he do this ?

Herein, O bhikkhus, a brother is aware of the organ of sight, is aware of the objects of sight, and any Fetter which arises on account of them both — of that, too, is he aware ; and how there comes an uprising of a Fetter not arisen before — of that, too, is he aware ; and how there comes a putting-aside of a Fetter that has arisen — of that, too, is he aware ; and how in the future there shall arise no Fetter that has been put aside — of that, too, is he aware.

And so, too, with respect to the organ of hearing and sounds, to the organ of smell and odours, to the organ of taste and tastes, to the organ of touch and tangibles, to the sensorium and images, he is aware of the sense and of the object, of any Fetter which arises on account of both, of how there comes an uprising of a Fetter not arisen before, of how there comes a putting-aside of a Fetter that has arisen, and of how in the future there shall arise no Fetter that has been put aside.

So does he, as to ideas, continue to consider ideas,
from the point of view of the Six Internal and External
Spheres of Sense. [303]

1 6. And moreover, bhikkhus, a brother, as to ideas,
continues to consider ideas, with respect to the Seven
Factors of Enlightenment. And how does he do this ?

Herein, O bhikkhus, a brother, if there be present to him subjectively mindfulness as a factor of enlightenment, is aware that it is present. Or if it be absent, he is subjectively aware of its absence. And how there comes an uprising of such mindfulness not hitherto uprisen — of that, too, is he aware ; and how there comes a full development of such mindfulness when it has arisen — of that too is he aware. And so too with respect to the other subjective factors of enlightenment: — search the truth, energy, joy, serenity, rapture, equanimity — he is aware if they are subjectively present, or absent, and he is aware of how thereD. ii. 305. SETTING-UP OF MINDFULNESS. T>37 comes an uprising of any factor not hitherto uprisen, and of how there comes a full development of such factors when it has arisen.

So does he, as to ideas, continue to consider ideas from the point of view of the Seven Factors of Enlightenment. [304]

1 7. And moreover, bhikkhus, a brother, as to ideas, continues to consider ideas from the point of view of the Four Aryan Truths. And how does he do this ?

Herein, O bhikkhus, a brother at the thought : 'This is 111!' is aware of it as it really is ; — at the thought: 'This is the coming to be of 111!' is aware of it as it really is ; — at the thought : ' This is the cessation of 111!' is aware of it as it really is; — at the thought : ' This is the way leading to the cessation of 111 ! ' is aware of it as it really is.

181. [305] And what, bhikkhus, is the Aryan truth
[regarding] 111 ?