The Application of Mindfulness of the Sacred Dharma
Introducing the Eighteen Grounds and Describing the Hells and the Starving Spirits

“How does a monk who gradually relinquishes defilement first give up unvirtuous qualities so as to cultivate the qualities of virtue? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that such a monk initially will think as follows: ‘Mutually serving as causes and conditions, these objects and faculties have since beginningless time caused beings to remain within, and wander throughout, cyclic existence. This is the cause of birth. Thoughts are formed in relation to the ocean of objects, and so these inner factors and objective factors cause beings to wander.’

“With such thoughts in mind he will first of all give rise to a great sense of joy in relation to places of solitude, and then become accustomed to that. Thus, in the wilderness, jungles, or parklands, upon a seat of straw, in front of a tree, or in a charnel ground, he will familiarize himself with the practice of taming the monkey-like mind.

“Delighting in solitude, he will develop an inspired mind. With no appreciation for the fun, attractions, and games of the city, he will not look at females in front of him and he has no interest in mundane business. For those who pursue pure conduct,25 two gatherings are equally to be avoided: business and prostitutes. As he gives up those two, his mind will first become one-pointed, joyous, and buoyant. Thus, he will initially think, ‘How should I first compose and take hold of my mind?’ [F.109.b]

“At this point he will understand the mind’s engagement with what is virtuous, unvirtuous, and neutral in terms of eighteen categories of discernment. What are those eighteen? Here he will think, (1) ‘When forms appear to the eyes and are appreciated by the mind, that is afflictive. Hence, such an event leads to the experience of the ripening of unvirtuous factors. (2) On the other hand, when forms appear and become the source of mental displeasure, there is freedom from desire, and thus there will be the ripening of virtuous factors. (3) Finally, when forms are registered as neutral, that will bring about the ripening of indeterminate factors. (4) Likewise, when sounds are heard and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (5) On the other hand, when the mind is displeased with a sound, it will observe purification and so virtuous factors will ripen. (6) When the mind’s reaction is neutral, there will be the ripening of indeterminate factors. (7) When scents are registered by the nose and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (8) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (9) When the reaction is neutral, there will be the ripening of indeterminate factors. (10) When tastes are registered by the tongue and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (11) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (12) When the reaction is neutral, there will be the ripening of indeterminate factors. (13) When textures are registered by the body and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. [F.110.a] (14) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (15) When the reaction is neutral, there will be the ripening of indeterminate factors. (16) When mental phenomena are registered by the mind and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (17) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (18) When the reaction is neutral, there will be the ripening of indeterminate factors. Thus, birth and death within cyclic existence occur in terms of these eighteen categories of discernment.’

“Whenever a monk perceives these eighteen forms of discernment, the terrestrial yakṣas will rejoice deeply and convey this news to the celestial yakṣas. Delighted, the terrestrial and celestial yakṣas will further pass the news to the Four Great Kings, who will receive it with deep appreciation. The Four Great Kings will, in turn, tell the gods of their realm, ‘In Jambudvīpa a noble son who is of such and such a village, town, area, and family has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He has understood and directly perceived the eighteen forms of discernment and is now delighting in seclusion and undivided practice.’

“When the gods of the realm of the Four Great Kings hear this message from the kings, they will feel great joy and think, ‘The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’

“The gods of the realm of the Four Great Kings will then convey to Śakra, lord of the gods, ‘In Jambudvīpa a noble son known as so-and-so, who is of such and such a family, has shaved of his hair and beard, donned the saffron-colored robes, [F.110.b] and with faith gone forth from the household to become a homeless mendicant. He takes delight in the wilderness…, and so forth, up to and including the charnel ground. He has understood and seen the eighteen discernments and is thus now engaged in practice.’

“Thus, Kauśika, ruler of the gods, will with deep appreciation receive this news from the gods of the realm of the Four Great Kings.

“How does a monk who has perceived the eighteen discernments bring grounds other than that of desire to mind? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that there are four bases of noble beings. Those are the bases of insight, truth, abandonment, and pacification.

“How does a monk perceive the basis of insight? Here the monk sees in reality the exact constitution of his own body. Thus, he will recognize, examine, and discern the elements of earth, water, fire, wind, space, and consciousness.

“What is the earth element? The earth element is of two kinds, because it may be present both internally and externally. What is the one present internally? It consists of factors of varying degrees of internality that either are embraced by consciousness or merely possessed. The factors that are embraced by consciousness include the skin, flesh, and so forth, whereas those that are merely possessed are the hair, body hair, nails, and teeth. The features of solidity and hardness pertain to both the factors that are embraced by consciousness and those that are merely possessed. And so, they include hair, body hair, nails, teeth, menstrual secretions, and one’s own flesh, bones, veins, sinew, heart, liver, [F.111.a] lungs, kidneys, spleen, saliva, stomach, cecum, intestines, colon, stomach, belly, brain, and brain membranes. Thus, the inner earth element consists of these and other such factors of general and specific internality that are solid and hard, and that are either embraced by consciousness or merely possessed.

“What is the outer earth element? External factors that are somewhat solid and hard, and that are neither embraced by consciousness nor merely possessed, are referred to as the outer earth element.

“All these factors of the earth element are, as a whole, simply that element. They are not a basis for sensation, nor are they produced randomly. The earth element is seen to be neither permanent, nor delightful, nor clean. The monk who thus conceptually establishes the basis of the insight that one does not perceive a self will therefore feel, ‘None of this belongs to the self, nor is it the self. This is neither the self, nor something of the self.’ When in this way the element of earth is regarded correctly by means of genuine insight one will become free from desire in relation to that element. Such is the way that a monk pursues the basis of insight.

“What is the water element? The water element is twofold, as it has both inner and outer aspects. The internal water element consists of factors with varying degrees of internality that are found within the body and that are fluid and bear the characteristics of water. Thus, the water element comprises the bodily fluids as found in menstrual secretions, saliva, mucus, brain fluid, blood, fat, lymph, fatty tissue, marrow, bile, urine, and brain membranes. All such bodily factors that are somewhat inner, and that are either embraced by consciousness or merely possessed, constitute the inner water element.

“What is the outer water element? All that can be somewhat [F.111.b] characterized by being an external liquid, bears the features of water, is fluid and bears the features of fluidity, and is neither embraced by consciousness nor merely possessed, is referred to as the outer water element.

“All these factors of the inner and outer water element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one thus correctly perceives the element of water, one will become free from desire in relation to that element. This is how a monk establishes the basis of insight.

“What is the fire element? That element is also twofold, for there is an inner as well as an outer aspect. The inner fire element consists of factors with varying degrees of internality that are found within the body, factors that are fiery and have fiery features, and are either embraced by consciousness or merely possessed. Those are the factors that heat, consume, blaze up, or bring about the proper digestion of what is eaten, drunk, digested, and tasted. All such factors of fire that with varying degrees of internality are found within the body, and that are either embraced by consciousness or merely possessed, are what constitute the inner fire element.

“What is the outer fire element? All factors that are somewhat characterized by being external fire, the features of fire, heat, and the features of heat, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer fire element.

“All these factors of the inner and outer fire element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one sees this correctly by means of genuine insight one will become free from desire in relation to the fire element. Thus, one will understand the fire element without that becoming the support for the construction of an agent. [F.112.a]

“What is the wind element? That is also twofold, for there is an outer and an inner wind element. What is the inner wind element? The inner wind element consists of the light and moving features of wind that with varying degrees of internality are found within the body where they are embraced by consciousness or merely possessed. There is upward-moving wind, downward-moving wind, openly moving wind, and abdominal wind. Likewise, there are winds that resemble a sword, a needle, and a weapon, as well as the swelling wind, the parasite wind, and the accompanying wind. In this way eighty winds move through the major and minor body parts. All those winds, as well as the light and moving features of wind, which are found within the body with varying degrees of internality and which are embraced by consciousness or merely possessed, comprise the inner wind element.

“Which is the outer wind element? All factors that are somewhat characterized by being external wind and have the light and moving features of wind, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer wind element.

“All these factors of the inner and outer wind element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. They are not something that is accessed by an agent or anyone who experiences them. When this is seen correctly by means of authentic insight the mind will become free from desire in relation to the element of wind. Such is the achievement of the monk who directly perceives the basis of insight.

“What is the space element? That element is also twofold, for there is an inner and an outer aspect. The inner space element consists of space and features of space with varying degrees of internality that are found within the body and that are embraced by consciousness or merely possessed. It is not visible and may be filled by forms of matter. [F.112.b] It opens up the possibility for the inner events of eating, drinking, digesting, and tasting. It also opens up the possibility for the openings of the gullet, eye sockets, nostrils, throat, and the tongue’s actions related to food intake. All such factors are referred to as the inner space element.

“What is the outer space element? The outer space element consists of the non-occupying factor that is invisible and that is neither embraced by consciousness nor merely possessed. Thus, the spaces between the leaves on a tree, as well as mountain caves and cave systems, riverbeds, and all other such external cavities are collectively referred to as the outer space element. The spaces within inner forms and the outer spaces are, as a whole, simply the element of space. They neither belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. When this is seen correctly by means of genuine insight, the mind will become free from desire in relation to the element of space and will not pursue it. None of these factors belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. They are not something that is accessed by an agent or anyone who experiences them. Thus, the mind will be free from desire in relation to the element of space.

“What is the mind element? The mind element is what possesses the twelve sense sources. When a form is seen by means of the eye consciousness, then that will also be experienced by the mind consciousness. The same is the case with the consciousnesses of the ear, nose, tongue, body, and mind; they all function as the source of the mind consciousness.

“At this point there are some verses:

“The monk who has ascended above the first ground of the eighteen discernments thus dwells on the second ground that is associated with the knowledge of the nature of the six elements. While on this ground, how will he then enter the ground of mindfulness of phenomena? Spiritual practitioners who carefully observe inner phenomena determine by means of knowledge derived from hearing, or through the divine eye, that such a monk will enter the third ground.

“What is the ground of the monk who has seen reality? It is the ground of mental events in mutual relation. He will now be aware of the arising of pleasure and pain, mental pleasure and [F.113.b] mental displeasure, neutral sensation, and slight pleasure. He will correctly comprehend that sensations of pleasure arise based on pleasant contact and he will thus notice that ‘this is the experience of pleasure’ whenever a pleasant sensation is felt. Whenever a pleasant contact ceases, he will notice that his pleasant sensation, which arose in dependence upon the experience of pleasant contact, has now disappeared. Thus, he will be aware that the given sensation ends. When his pleasant sensation dies out and is replaced by a painful sensation, he will notice the dependent arising of that painful sensation. When a pleasant sensation is present he will notice that. What was here explained about the experience of pleasant contact should be understood to apply equally to the context of painful experience.

“How should one understand mental pleasure? Mental pleasure is what arises based on the relevant kind of contact. How should we understand mental displeasure? Mental displeasure is what arises based on the relevant kind of contact. Thus, as one correctly understands the sensations that are the basis for mental pleasure, and then perceives their cessation, one will become free from the desire for mental pleasure. When one notices that one’s previously manifest feelings of mental pleasure are exhausted, pacified, and lost, one will give rise to and correctly experience a state of freedom from the desire for mental pleasure. Similar accounts can be given in the context of mental displeasure and neutral sensation.

“Whenever someone enters this third ground, the terrestrial yakṣas will convey that to the celestial yakṣas, who, in turn, will inform the Four Great Kings, and [F.114.a] the Four Great Kings will pass the message on to Kauśika, ruler of the gods. They will inform him, ‘In Jambudvīpa the noble son, who goes by such and such a name and is of such and such an area, town, and family, previously shaved off his hair and beard, and with faith has gone forth from the household to become a homeless mendicant. Now this noble son has entered the third ground. Thus, intent on giving battle to the māras, he is binding their forces, while rousing the forces of the sacred Dharma.’

“When Kauśika, ruler of the gods, hears this he will be extremely delighted. Riding on his elephant mount, Airāvaṇa, and surrounded by great gatherings that include gods endowed with miraculous powers, he will inform the gods of the Heaven Free from Strife about the events in Jambudvīpa. He will let them know that a certain noble son has now entered the third ground, and that, with the intention to give battle to the māras, he is binding their forces while rousing the forces of the sacred Dharma. When the gods of the Heaven Free from Strife receive this message from Śakra, ruler of the gods, they will be thoroughly delighted.

“How does a monk progress from the third to the fourth ground? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that when entering the fourth ground a monk will experience pleasure due to the condition of contact. This is a personal sensation due to the causes, bases, and conditions of pleasure. Whenever that sensation ceases, is pacified, and disappears there will immediately be a painful form of contact and thus‍—due to the bases of suffering, [F.114.b] the origin of suffering, and suffering itself‍—there will arise a personal sensation of pain. The monk will likewise notice sensations that are based on the conditions of neutral sensation and contact. Thus, from moment to moment, he will be associated with personal sensations as contacts arise. Yet he will not welcome, yearn for, or take delight in sensations of pleasure, nor will he be harmed, hurt, or disturbed by sensations of pain. When in this way he persistently26 remains neutral with mindfulness and attentiveness, he will attain a detached frame of mind by means of the three sensations.

“The monk may also attain a special equanimity associated with purification and clarity. He will think, ‘Ah, I shall perfect and attune my mind to the pure and clear equanimity of the sense source of infinite space. I shall connect with, and abide perfectly within, the limit of equanimity. I shall complete and remain within the state comprised of the equanimity of the sense source of infinite space. I shall complete and remain within the purity and clarity that are associated with the equanimity of the sense sources of infinite space, infinite consciousness, nothing whatsoever, and neither notion nor no notion. I shall complete, and abide within, the source of neither notion nor no notion. I shall attune my mind to that state. Through attachment to, and appropriation of, that state [F.115.a] I shall perfect and remain within the equanimity of the sense source of neither notion nor no notion.’

“As an analogy, a goldsmith or his skilled apprentice may place gold in a kiln and, while holding it there with his tongs, continue to fuel the fire. Gold that has thus been carefully smelted will be bright and excellent, displaying the finest color. All artisans will speak highly of it, and it will be praised for its fine hue. Appreciated everywhere, such gold is stainless and flawless. Refined and excellent, it shines with the radiance of truly precious metal. Then, when another goldsmith, or his skilled apprentice, takes notice of this refined gold, he may produce whatever he wishes from it. If his customers so desire, he may create ornamental bells, extraordinary ornaments, bracelets, pendants to beautify the breast, ornaments for scriptures, tiaras, anklets, golden chains, or crowns. The gold is pliable and may be used for any such desired purpose.

“Likewise, a disciplined monk endowed with insight may, in accordance with his level of purification and clarity, perfect the equanimity of the sense source of infinite space. Thus, he may attune his mind to, connect with, remain within, and appropriate that sense source. Just as he perfects and remains within the equanimity of the sense source of infinite space, he will also perfect and remain within the sense sources of infinite consciousness, nothing whatsoever, and neither notion nor no notion.

“At that point he may think, ‘This equanimity of mine [F.115.b] is impermanent and unstable. It is not immutable, but subject to change. When observing these four formless sense sources, my equanimity turns out to be impermanent, and I observe it to be impermanent. It is unstable, and I observe it to be unstable. Thus, I can conclude that this is a conditioned entity.’

“The monk may then further think, ‘The sense source of infinite space is impermanent. The sense source of infinite consciousness is not observable, nor is the sense source of nothing whatsoever. Yet the neutrality of the sense source of neither notion nor no notion is free from fluctuation. It is peaceful. It is thoroughly wholesome.’

“When physical sensations arise and are experienced, the monk will recognize each of them as they arise. When they cease, he will recognize each of them as they cease. He will discern and recognize the sensations that ensue from contact associated with the eye, ear, nose, tongue, body, and mind. Thus, the monk engaged in the perception of sensations will conceive these in great detail. When a sensation arises due to contact associated with the eye, he will rest in, and experience, the presence of that sensation. Likewise, when such sensations cease, he will notice that and think, ‘My sensation has ceased.’

“He will likewise recognize the sensations that arise due to contact associated with the ear. Thus, he may think, ‘My sensation due to contact associated with the eye has ceased, disappeared, and will not recur. It has ceased, yet it was replaced by another sensation‍—this one due to contact associated with the ear. This is a pleasant sensation, which is observed as pleasant, so it is not painful. Yet, since it can be observed as both pleasure and pain, it is neither pleasure nor pain.’ Thus, he will correctly perceive and understand the sensations that ensue from contact pertaining to the ear. [F.116.a] Thereby he becomes free from attachment to sensations related to the ear faculty, and when he experiences such sensation he will have no desire and thus be free.

“When sensation ensuing from contact associated with the ear ceases, the sensation of olfactory perceptions of the nose may arise. As this sensation is aroused and experienced by the nose he thinks, ‘When my sensations due to contact associated with the nose are observed as pleasure, they are pleasurable, whereas those that are observed as pain are painful, and those that are observed as neither pain nor pleasure are neither pain nor pleasure.’ The sensations that are associated with observation related to the nose are thus all experienced correctly and distinctly, along with their cessation. As the sensations cease, there arise other sensations of pleasure, pain, and neither pleasure nor pain as perceived by means of the nose, and each of them is experienced distinctly.

“As his sensations associated with olfactory perceptions arise, they may be accompanied by desire, but they will, in this way, also cease. Following their cessation, he may then relate to the three kinds of sensation related to the tongue, through to the mind as just explained.

“Upon the fourth ground a monk will engage extensively with sensations. Intent on cutting through the chains of the māras, he will joyfully muster diligence. The terrestrial yakṣas will notice this and inform the celestial yakṣas, who will pass the message to the gods of the realm of the Four Great Kings. The latter will inform Śakra, ruler of the gods, who in turn will convey the message to the gods of the Heaven Free from Strife. As Śakra hears this news, he will think, ‘In Jambudvīpa the noble son known as such-and-such, who is of such-and-such an area, town, and family, [F.116.b] has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. With perseverance and diligence, he has gradually achieved the stage of extensive engagement with the sensations of the fourth ground. Thus, he is now suppressing the forces of the māras and rousing the forces of the sacred Dharma. I shall inform the gods about this.’ When the gods of the Heaven Free from Strife see Śakra, riding on his elephant, Airāvaṇa, they will joyously proclaim, ‘Śakra, that human in Jambudvīpa possesses and follows the Dharma. Śakra, he is with you as a supporter of the sacred Dharma.

“How does a monk understand the sensation that thoroughly casts off the chains of the māras? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that a monk understands the actual sensation in the following way. When an unvirtuous observation of the eye consciousness has arisen, it is brought to cessation by means of a subsequent virtuous observation. That present virtue will then also come to cease due to an observation of that which is indeterminate. As the determinate ceases, the indeterminate arises. The sensations that ensue from contact associated with the ear, nose, tongue, body, and mind are experienced distinctly in the same way. As sensations are thus experienced distinctly, the virtuous qualities are perfected and his afflictions become weaker. When he cultivates each of these in that manner, even the subtle sensations will be known distinctly.

“That cessation will be observed together with the sensation of the Dharma. In this way both sensations will come to an end, just as the light of a candle is extinguished by the light of the sun. Furthermore, he will distinctly experience the unfolding of virtuous and unvirtuous sensations. [F.117.a] As an example, this is like the light of one candle being made brighter by adding the light of a second candle.

“Moreover, as he discerns sensations, he may wonder whether there are certain sensations that will never coincide harmoniously with certain other sensations. He will then see that virtuous and unvirtuous sensations never coincide, just as, for example, the light of a candle will never coincide harmoniously with the light of a star.

“Likewise, as the monk discerns further, he will wonder whether certain sensations can entirely dispel others. He will then see that the sensation associated with observing the undefiled can entirely dispel the sensation associated with observing the defiled, in the same way that the light of a candle can melt snow.

“He may also ask himself which sensations are impaired by which other sensations. Expanding on this, he will see that unpleasant sensations are subdued by pleasant sensations, only to reoccur, just as moonlight is subdued by sunlight during the day, but increases again during the night.

“As the monk continues his inquiry, he may ask himself whether the presence of a single sensation of one-pointed recollection may disagree with and subdue the presence of a multiplicity of other sensations. He will then see that multitudes of mundane sensations may be subdued by a single undefiled supramundane sensation. This is similar to the manner in which the single light of the moon outshines the light of numerous planets, stars, and other celestial bodies.

“The monk will continue his exploration of sensation, and thus inquire into sensations that are the most subtle. He will then wonder about the abundance of defiled sensations that are roused by the eyes, ears, nose, tongue, and body, [F.117.b] and ask himself how virtue may be undertaken. Thus, the abundance of these defiled worldly sensations can be vanquished by the light of the undefiled, just as the light of the planets, stars, and other celestial bodies is outshined by the light of the moon.

“As he explores further, the monk will inquire into the duration of his sensations. He will then see that new sensations arise and cease with each instant, just like flashes of lightning.

“Thinking further, the monk may ask himself whether a sensation associated with the eye can serve as the condition for a sensation of the nose. He will see that, as is the case with a single type of consciousness, the sensations of the observations associated with different faculties remain distinct. As an example, a single cow can never be the condition for a horse, camel, donkey, buffalo, or pig to manifest. Similarly, since time without beginning the five faculties have assiduously been grasping their own distinct fields of objects. And so, the observation made by a distinct faculty can never become the same as that of any of the other faculties‍—just as with the cow and the horse, camel, donkey, buffalo, or pig.

“The monk who considers sensations in this way will develop an extremely subtle understanding and, as he gains such understanding, he will practice, cultivate, and increase it. In this process he will examine sensations as well as their exhaustion and disintegration. He will ask himself, ‘Where do the sensations roused by the eye, ear, nose, tongue, body, and mind come from, and where do they go? Where do they gather once they cease?’

“When a monk examines the exhaustion and disintegration of sensations, he will conceive of the features of the path in the following way: ‘Sensations of the eye do not arise from anywhere and they do not go anywhere. Nor do they gather anywhere when they cease. [F.118.a] Sensations associated with the eye occur without having existed before, and, having occurred, they each go away. Sensations originate from the source of the eye, just as water emerges from the wellspring of the ocean. When they cease they are not in any particular place, just as descending rivers flow together into the sea. Thus, sensations of the eye occur without having existed before, and, having occurred, they each disappear.’

“Sensations of the eye, ear, nose, tongue, body, and mind arise in dependence. As an analogy, a potter, or his skilled apprentice, employs a wheel, clay, effort, and water to produce a clay jug. The jug does not emerge from any specific source, and, when eventually it is destroyed, it is also not stored anywhere. Nevertheless, a jug does emerge from causes and conditions. Similarly, the eye’s sensations of pleasure, pain, or neither pleasure nor pain arise based on the eye, form, light, space, and mental activity.

“If, for example, the causes and conditions for a jug are of good quality, the actual jug will also turn out well. However, if the causes and conditions are inferior, the jug will not be good either. Likewise, if the causes and conditions for observation are good, the ensuing sensations associated with the eye and so forth will also be good. Thus, through stages of virtue endowed with the Dharma, one will proceed to the transcendence of suffering. However, if the causes and conditions are not good, the ensuing sensations will be bad as well. And so, observations of desire, anger, and delusion will lead one to a life within cyclic existence among hell beings, starving spirits, and animals.

“When a monk who is intent on becoming expert about all the relations between actions and their consequences [F.118.b] investigates sensations, he will see that, while numerous sensations take place, they are not caused by a doer, nor do they arise uncaused, and nor are they random. They are not there forever, not permanent, not stable, and not everlasting. Instead, they are all subject to change. By seeing the aggregate of sensation in this way he will overcome the stains that accompany the excited and desirous craving for existence.

“The monk who acknowledges that all of cyclic existence is impermanent will practice the path, become accustomed to it, and increase it. Practicing in this way, he will give up the bonds and the latent tendencies. What are the bonds? They are the bonds of desire, anger, pride, ignorance, view, fixation, doubt, envy, and stinginess. These bonds he will relinquish. What are the latent tendencies? They are the latent tendencies of desirous attachment, desire for existence, view, anger, ignorance, pride, and doubt. Primarily, all these cause one to enter the three realms of existence, to wander on the three grounds, to engage in the three flaws, to adhere to the three times, to cultivate the three sensations that pertain to the three intermediaries,27 and transmigrate into the three kinds of birth. Thus, they are the causes of cyclic existence.

“Furthermore, when a monk comprehends these causes and conditions, he will wonder [F.119.a] what causes and conditions the eye arises from, and what basis causes it to observe. Spiritual practitioners who carefully observe inner phenomena perceive by means of knowledge derived from hearing, or through the divine eye, that the cause of the eye manifests from karmic action and that karmic action establishes birth. As an analogy, a small banyan seed may give rise to a large tree, and that tree will itself produce tiny banyan seeds. Ignorance, similarly, yields karmic action, and karmic action establishes birth. Thus birth, aging, sickness, death, suffering, lamentation, pain, and disturbance continue to evolve. The cause of karmic action is the noose of craving, which binds infantile, ordinary beings and makes them flounder in the wheel-like ocean.

“The causes and conditions of all these sensations are not created by perception. Still, without karmic action there will be no craving, and without craving no sensations will occur. As an analogy, in dependence on a wick, a bowl, oil, and fire there can be a moment of candlelight. Such is the way of causes and conditions. Likewise, a monk who sees the causes and conditions of sensation, and who examines and pursues karmic action, understands that all sensations arise by the force of karmic actions. Here the body is the bowl; the faculties are the oil; craving is the wick;28 desire, anger, and delusion are the fire; and the moment of cognition is the shining candlelight.

“A practitioner is in possession of knowledge when he investigates and perceives the sensations that are associated with movement within the three realms of existence. Analogously, when a goldsmith takes up gold, works with it, and handles it the right way, he may produce fine jewelry from that gold. Similarly, the spiritual practitioner, [F.119.b] who is like a goldsmith, relates to observations, which are like gold. Positive observations will establish positive karmic action, which leads to the transcendence of suffering. Negative observations will establish negative karmic action.

“At this point, there are some verses:

“Such is the monk who observes inner phenomena and notices sensations correctly. He sees how the very subtle cognition that is associated with the eye does not pursue the observation of sensations that arises from contact. With the subsequent observation he will perceive simultaneous cessation and disintegration. As his observations in the form of sensations arising from contact associated with the eye expire, he will instead focus on pleasant or unpleasant sensations that are associated with sound. Thus, he will come to think, ‘My mind does not change when they do.’ He will thereby stabilize and retain his mental focus.

“When sensation associated with the ear and the observation of sound cease, he will instead focus on sensations associated with the nose and the observation of smell. [F.121.a] As he notices and discerns the sensations of the nose and the associated smells, they may be virtuous, unvirtuous, determinate, or indeterminate. If he perceives that his mind changes along with the sensations of the nose, he will diligently accustom himself to that very observation, and so make his mind pliable. In this process he will practice virtuous and undefiled qualities.

“If the mind is unmoving, he will at this point proceed to focus on virtuous, unvirtuous, determinate, or indeterminate observations that are associated with the tongue. Thus, while perceiving such objects, he regards pleasant, painful, and neutral sensations, asking himself whether his mind is changed by them. If he notices that his mind is affected by the sensations that observe taste, he will tie his mind to the post of the object with the rope of resolution, thinking, ‘I shall not let my mind be carried off by the sensations of the tongue and craving.’ Thus, the monk will persevere with diligence. [B4]

“Next, the monk will tie his mind to the post of the object of sensation associated with bodily touch, and thus notice virtuous, unvirtuous, and indeterminate events. If he sees that his mind is changed by the sensations of texture, he will tie it to the post of the object and thus make it pliable and unchanging.

“The monk will then turn to the virtuous, unvirtuous, determinate, and indeterminate sensations that are associated with the phenomena that appear in, and are closely related to, the mind. If those sensations affect the mind, the monk will tie it to post of the object with the rope of motivation, thus making it pliable and unchanging.

“When a monk who observes the sensations of the six objects associated with the body [F.121.b] perceives the actual emergence and exhaustion of those sensations, he will enter the fifth ground.29 Using the lamp of knowing sensations that appear from contact involving the eye, he will ask himself, ‘What are these sensations that are felt and experienced?’

“The monk will then conclude that such sensations of the mental consciousness originate in dependence. Thus, he will think, ‘This sensation is closely connected to the mind, and the thoughts of the mind ruin all infantile, ordinary beings. The fire of thinking burns them. Here there is neither an agent nor anyone experiencing, and thus due to causes and conditions this very aggregate of formation arises and ceases.’

“As he correctly sees and engages the sensations of contact that involve the eye, his mind will not be ruined nor shaken. In this way, he does not stain his mind or make it flawed.

“Next, the monk will consider the sensations of the ear, and ask himself, ‘What is the experience and awareness of this sensation?’ He will then understand, ‘The sensation associated with the ear is closely connected to the mental consciousness. It abides in that close connection with the mind.’ Thus, he will think, ‘Here, there is neither sensor nor doer. Within the dependent origination of the sensations of the ear there is no agent or anyone experiencing, and so this empty aggregate of formation arises and ceases due to causes and conditions.

“The monk will also consider the sensations of the nose, wondering, ‘What is the experience and knowledge of this sensation?’ He will then see that the sensation is closely connected to the mental consciousness and, as he abides in that observation, he will think, ‘It emerges from causes and conditions and has the characteristics of experience. This empty aggregate of formation is not acted upon by an agent or experienced by anyone. Still, it manifests continuously.’ With this realization of the sensations of the nose he will conclude, ‘There is no agent, no one experiencing it, and nothing to impede it.’

“The monk will further consider [F.122.a] the sensations of the tongue, wondering, ‘What is the experience and knowledge of sensations associated with the tongue?’ He will then think, ‘The sensation of the tongue is closely related to the mental consciousness, which supports it, connects to it, observes it, causes it, and relies upon it. It has no agent, no one experiencing it, and nothing to impede it. Thus, this aggregate of formation arises due to causes and conditions.’

“The monk will then consider the sensation of bodily touch, wondering, ‘What is the experience and awareness of the sensation of bodily touch?’ He will then observe, ‘The sensation of the body is closely related to the mental consciousness. Here there is no agent, no one experiencing it, and nothing to interrupt it, and thus this empty aggregate of formation manifests due to causes and conditions.’

“The monk will also consider mental sensations, wondering, ‘What is this experience and knowledge of mental sensations?’ He will then observe, ‘The mental consciousness arises based on the mind faculty and mental objects. Sensation appears simultaneously as these factors come together, just as when fine incense emerges when fragrant substances are mixed. Just like the incense is only produced when all the ingredients are there, sensations only arise from a nexus of causes and conditions. Here there is no agent and no one having an experience. For example, a so-called “lotus flower” manifests in dependence on petals, stamen, pistil, and pollen. It has no single cause. Likewise, sensations that ensue from visual contact manifest based on object, space, mental activity, and light. A sensation that arises from, and is supported by, the eye is not of one kind, not of one substance, and not of a single manifestation. [F.122.b] It does not endure but resembles a magical illusion.’

“The further the monk thus examines reality, the more virtuous qualities he will manifest. To give an analogy, when sugarcane is placed in a vessel and boiled over fire, it melts and will display impurities. This is what is known as ‘impure molasses.’ When it is boiled a second time, the substance becomes pure and is then recognized as molasses. When boiled a third time, the molasses will become extremely pure. Similarly, just as sugarcane is boiled to become utterly free from impurities, a monk will boil the sugarcane of his mindstream within the vessel of observation by means of the fire of wakefulness. The first concentration is like the production of impure molasses. The attainment of the second concentration is like the purified molasses. As the monk in this way continues to boil his mind under the fire of wakefulness, his undefiled qualities will become utterly pure, stainless, and flawless. He will turn away from karmic action and become stainless, unblemished, and pure.

“Furthermore, the monk will consider these sensations in an extremely subtle way. Thus, when a stained and ignorant sensation, whether subtle or coarse, arises due to visual contact, he will perceive it as a coarse sensation and expel it, relinquish it, and render it a residual. The same applies to the sensations of the ear, nose, tongue, and body.

“When a monk thus perseveres enthusiastically and vanquishes the armies of the māras, the terrestrial and the celestial yakṣas will convey this news to the Four Great Kings. The terrestrial yakṣas, the celestial yakṣas, and the Four Great Kings will then inform the gods of the realm of the Four Great Kings. Thereafter the terrestrial yakṣas, the celestial yakṣas, the Four Great Kings, [F.123.a] and the gods of the realm of the Four Great Kings will bring the message to Śakra, ruler of the gods. Delighted, Śakra will mount his elephant, Airāvaṇa, and so bring the news to the gods of the Heaven Free from Strife, who will receive his message with delight. Taking up numerous jewels, they will adorn their bodies with divine garlands and perfumes. With ravishing and incomparably delightful sounds, textures, sights, and scents they will, by the force of their joy, journey to the Heaven of Joy with its mansions, palaces, and cities built of the seven precious substances. Spanning forty thousand leagues, the divine city known as Mānasaṅkalpa contains the bodhisattva mansion called Nirāsravarati. Measuring ten thousand leagues, this is the residence of the blessed Maitreya and five hundred bodhisattvas. As they arrive there, the gods of the Heaven Free from Strife will joyfully drape their robes over one shoulder, kneel on the ground, and with bowed heads and joined palms say, ‘Divine one, we wish to convey to you that while remaining on the ground of karmic action in Jambudvīpa, the noble son, who goes by the name of so-and-so and is of such and such a village, town, and family, has shaved off his hair and beard, and faithfully gone forth from the household to become a homeless mendicant. He perseveres in his practices and venerates his master. He investigates the reality of undefiled qualities, and he has now gone from the third ground to the fourth, known as seeing the reality of sensation. He is conquering the forces of the māras and stabilizing his progress in the Dharma. He teaches virtuous qualities, despises the forces of the māras, and increases the forces of the gods.’ [F.123.b]

“When Maitreya hears from the gods of the Heaven Free from Strife that the forces of the gods are flourishing, he will speak as follows: ‘O gods, how delightful, how utterly delightful that he is bringing down the forces of the māras while rousing the forces of the sacred Dharma‍—that he is achieving liberation from the afflictions while conquering the māras.’

“How does a monk, who has seen the reality of the grouping of the six collections of sensation, move beyond the ground of the phenomena of the aggregate of sensation and proceed to the fifth ground? Spiritual practitioners who carefully observe inner phenomena understand that when a monk sees the reality of sensation, and brings an end to the karmic actions associated with the six collections of sensation, he will next correctly discern the aggregate of perception and engage with its discursive marks.

“What is that next ground, the ground that involves perception? Here the monk will engage in the notions of practicing disengagement from virtuous qualities and disengagement from the beneficial and the non-beneficial. He will thus remain attentive and, when it comes to engaging with the marks of virtuous qualities, he will immediately distinguish such phenomena. He will wonder, ‘How do there arise perceptions of objects, which are obstructive and which may or may not be conspicuous?’

“By means of utter disengagement, he will then examine perceptions, noticing that they relate to the perceived marks of eleven different kinds of form. These are long, short, square, circular, triangular, blue, yellow, red, white, and rose red.30

“As for the perception of the marks of long, the monk will think, ‘Alas, without beginning or end, infantile, feeble-minded beings meaninglessly accumulate boundless and overwhelming experiences of birth, death, actions, results, death, emergence, separation from the beloved, cold, heat,