form productive of joy, one explores a form productive of grief,
one explores a form productive of equanimity. On hearing a
sound with the ear...On smelling an odour with the nose...On
tasting a flavour with the tongue...On touching a tangible with
the body...On cognising a mind‐object with the mind, one
explores a mind object productive of joy, one explores a mind object
productive of grief, one explores a mind‐object productive
of equanimity. So it was with reference to this that it was
said: ‘Bhikkhu, this person consists of eighteen kinds of mental
exploration.’
11. “‘Bhikkhu, this person has four foundations.’ So it
was said. And with reference to what was this said? There are
the foundation of wisdom, the foundation of truth, the foundation
of relinquishment, and the foundation of peace. So it was
with reference to this that it was said: ‘Bhikkhu, this person has
four foundations.’
12. “‘One should not neglect wisdom, should preserve
truth, should cultivate relinquishment, and should train for
peace.’ So it was said. And with reference to what was this said?
13. “How, bhikkhu, does one not neglect wisdom? There
are these six elements: the earth element, the water element, the
fire element, the air element, the space element, and the
consciousness element.
14. “What, bhikkhu, is the earth element? The earth
element may be either internal or external. What is the internal
earth element? Whatever internally, belonging to oneself, is solid,
solidified, and clung‐to, that is, head‐hairs, body‐hairs, nails,
teeth, skin, flesh, sinews, bones, bone‐marrow, kidneys, heart,
liver, diaphragm, spleen, lungs, large intestines, small intestines,
contents of the stomach, fæces, or whatever else internally,
belonging to oneself, is solid, solidified, and clung‐to: this is
called the internal earth element. Now both the internal earth
element and the external earth element are simply earth element.
And that should be seen as it actually is with proper wisdom
thus: ‘This is not mine, this I am not, this is not my self.’ When
one sees it thus as it actually is with proper wisdom, one becomes
disenchanted with the earth element and makes the mind
dispassionate towards the earth element.
15. “What, bhikkhu, is the water element? The water
element may be either internal or external. What is the internal
water element? Whatever internally, belonging to oneself, is
water, watery, and clung‐to, that is bile, phlegm, pus, blood,
sweat, fat, tears, grease, spittle, snot, oil‐of‐the‐joints, urine, or
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whatever else internally, belonging to oneself, is water, watery,
and clung‐to: this is called the internal water element. Now both
the internal water element and the external water element are
simply water element. And that should be seen as it actually is
with proper wisdom thus: ‘This is not mine, this I am not, this is
not my self.’ When one sees it thus as it actually is with proper
wisdom, one becomes disenchanted with the water element and
makes the mind dispassionate towards the water element.
16. “What, bhikkhu, is the fire element? The fire element
may be either internal or external. What is the internal fire
element? Whatever internally, belonging to oneself, is fire, fiery,
and clung‐to, that is that by which one is warmed, ages, and is
consumed, and that by which what is eaten, drunk, consumed,
and tasted gets completely digested, or whatever else internally,
belonging to oneself, is fire, fiery, and clung‐to: this is called the
internal fire element. Now both the internal fire element and the
external fire element are simply fire element. And that should
be seen as it actually is with proper wisdom thus: ‘This is not
mine, this I am not, this is not my self.’ When one sees it thus as
it actually is with proper wisdom, one becomes disenchanted
with the fire element and makes the mind dispassionate towards
the fire element.
17. “What, bhikkhu, is the air element? The air element
may be either internal or external. What is the internal air
element? Whatever internally, belonging to oneself, is air, airy,
and clung‐to, that is, up‐going winds, down‐going winds, winds
in the belly, winds in the bowels, winds that course through the
limbs, in‐breath and out‐breath, or whatever else internally,
belonging to oneself, is air, airy, and clung‐to: this is called the
internal air element. Now both the internal air element and the
external air element are simply air element. And that should be
seen as it actually is with proper wisdom thus: ‘This is not mine,
this I am not, this is not my self.’ When one sees it thus as it
actually is with proper wisdom, one becomes disenchanted with
the air element and makes the mind dispassionate towards the
air element.
18. “What, bhikkhu, is the space element? The space
element may be either internal or external. What is the internal
space element? Whatever internally, belonging to oneself, is
space, spatial, and clung‐to, that is the holes of the ears, the
nostrils, the door of the mouth, and that [aperture] whereby what
is eaten, drunk, consumed, and tasted gets swallowed, and where
it collects, and whereby it is excreted from below, or whatever
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else internally, belonging to oneself, is space, spatial, and clung to:
this is called the internal space element. Now both the internal
space element and the external space element are simply space
element. And that should be seen as it actually is with proper
wisdom thus: ‘This is not mine, this I am not, this is not my self.’
When one sees it thus as it actually is with proper wisdom, one
becomes disenchanted with the space element and makes the
mind dispassionate towards the space element.
19. “Then there remains only consciousness, purified and
bright. What does one cognise with that consciousness? One
cognises: ‘[This is] pleasant;’ one cognises: ‘[This is] painful;’ one
cognises: ‘[This is] neither‐painful‐nor‐pleasant.’ In dependence
on a contact to be felt as pleasant there arises a pleasant feeling.
When one feels a pleasant feeling, one understands: ‘I feel a
pleasant feeling.’ One understands: ‘With the cessation of that
same contact to be felt as pleasant, its corresponding feeling —
the pleasant feeling that arose in dependence on that contact to
be felt as pleasant — ceases and subsides.’ In dependence on a
contact to be felt as painful there arises a painful feeling. When
one feels a painful feeling, one understands: ‘I feel a painful
feeling.’ One understands: ‘With the cessation of that same
contact to be felt as painful, its corresponding feeling — the
painful feeling that arose in dependence on that contact to be
felt as painful — ceases and subsides.’ In dependence on a
contact to be felt as neither‐painful‐for‐pleasant there arises a
neither‐painful‐nor‐pleasant feeling. When one feels a neither‐painful‐
nor‐pleasant feeling, one understands: ‘I feel a neither‐painful‐
nor‐pleasant feeling.’ One understands: ‘With the
cessation of that same contact to felt as neither‐painful‐nor‐pleasant,
its corresponding feeling — the neither‐painful‐nor‐pleasant
feeling that arose in dependence on that contact to be
felt as neither‐painful‐nor‐pleasant — ceases and subsides.’
Bhikkhu, just as from the contact and friction of two fire‐sticks
heat is generated and fire is produced, and with the separation
and disjunction of these two fire‐sticks the corresponding heat
ceases and subsides; so too, in dependence on a contact to be
felt as pleasant...to be felt as painful...to be felt as neither‐painful‐nor‐
pleasant there arises a neither‐painful‐nor‐pleasant
feeling...One understands: ‘With the cessation of that same
contact to be felt as neither‐painful‐nor‐pleasant, its
corresponding feeling...ceases and subsides.’
20. “Then there remains only equanimity, purified and
bright, malleable, wieldy, and radiant. Suppose, bhikkhu, a
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