Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
It was then that the Bhagavān addressed the monks, “There’s a single-entry path that purifies the conduct of sentient beings and rids them of grief. When they lack afflictions, they attain great wisdom and achieve realization of nirvāṇa. That is to say, they cease the five hindrances and contemplate four abodes of mindfulness.
“What’s called the single entry? It refers to focusing the mind. This is called the single entry. What is the path? It refers to the noble eightfold path. First is right view, second is right control, third is right speech, fourth is right action, fifth is right livelihood, sixth is right method, seventh is right mindfulness, and eighth is right samādhi. This is called the path. Together, they are called the single-entry path.
“What are the five hindrances that are ceased? They are the hindrance of desire, hindrance of anger, hindrance of restlessness, hindrance of drowsiness, and hindrance of doubt. These are called the five hindrances that cease.
“How does one contemplate the four abodes of mindfulness? Here, a monk turns away bad thoughts and has no grief by contemplating the internal body. He turns away bad thoughts and has no grief by contemplating external bodies. He turns away bad thoughts and has no grief by contemplating internal and external bodies. He contemplates internal feelings as feelings and enjoys himself. He contemplates external feelings as feelings … He contemplates internal and external feelings as feelings … He contemplates internal mind and enjoys himself. He contemplates external mind … He contemplates internal and external mind … He contemplates internal principles … He contemplates external principles … He contemplates internal and external principles and enjoys himself.
Contemplation of Body
“How does a monk contemplate internal body? Here, a monk contemplates this body according to its nature and action. From head to toe and from toe to head, he contemplates the impurity of all these parts of the body, none of which are desirable. He further observes this body with its hair, beard, nails, teeth, skin, flesh, sinews, bones, marrow, brain, fat, intestines, stomach, heart, liver, spleen, and kidneys. He observes and knows all these related parts. He should observe and know its dung, urine, vomit, diarrhea, tears, spit, blood, grease, and bile, none of which are desirable. Thus, monks, you should contemplate the body, enjoying yourselves, turning away bad thoughts, and having no grief.
“Furthermore, a monk returns to contemplating this body: ‘Does it possess the earth element … water … fire … air element?’ A monk contemplates the body in this way.
“Furthermore, a monk contemplates this body by discerning its elements: ‘This body has four elements.’ Like a butcher or a butcher’s apprentice cutting up a cow, he examines and sees it himself: ‘This is a leg, the heart, a joint, and the head.’ In this way, that monk discerns these elements when he examines this body: ‘The body has the earth … water … fire … air element.’ In this way, a monk contemplates the body and enjoys himself.
“Furthermore, a monk contemplates this body as having orifices from which impurities flow. He does so like someone viewing a bamboo park or looking at a stand of reeds. In this way, the monk contemplates this body as having orifices from which impurities flow.
“Furthermore, a monk contemplates a corpse that’s been dead for one night, two nights, three nights, four nights, five nights, six nights, or seven nights. The corpse is bloated, putrid, and impure. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’ Suppose, again, a monk contemplates a corpse that’s been pecked and eaten by crows and kites. Perhaps it’s been eaten by animals such as tigers, jackals, dogs, and insects. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’ This is called a monk contemplating the body and enjoying himself.
“Furthermore, a monk contemplates a corpse. Perhaps it’s half-eaten or scattered on the ground, being putrid and impure. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’
“Furthermore, he contemplates a corpse. It’s only bones, all the flesh is gone, and it’s smeared with blood. Again, he contemplates this body as being no different than that. A monk contemplates this body in this way.
“Furthermore, a monk contemplates a corpse as a bundle of wood wrapped in sinews. Again, he contemplates his own body as being no different than that. A monk contemplates this body in this way.
“Furthermore, a monk contemplates a corpse that has had its bones and sinews separated and scattered around in different places. Perhaps there’s a hand and leg bone in one place. Perhaps there’s a kneecap, pelvis, tail bone, arm bone, shoulder bone, rib bone, backbone, neck bone, or a skull there. Again, he contemplates this body as being no different than that: ‘I won’t escape this fate. My body will also be destroyed.’ A monk contemplates the body and enjoys himself in this way.
“Furthermore, a monk contemplates a corpse that’s white or the color of white shells. Again, he contemplates his own body as being no different than that: ‘I won’t escape this fate.’ This is called a monk contemplating his own body.
“Furthermore, suppose a monk sees a corpse and perceives its bones and blueish contusions, none of which are desirable. Perhaps a coating of ash or dust makes it all the same color and indiscernible. A monk contemplates his own body and turns away bad thoughts and has no grief in this way: ‘This body is impermanent and subject to being scattered.’ In this way, a monk contemplates internal body, contemplates external body, and contemplates internal and external body, understanding them to be nothing at all.
Contemplation of Feeling
“How does a monk contemplate internal feeling as feeling? Here, when he has a pleasant feeling, a monk realizes, ‘I’m having a pleasant feeling.’ When he has a painful feeling, he realizes, ‘I’m having a painful feeling.’ When he has a feeling that’s neither pleasant nor painful, he realizes, ‘I’m having a feeling that’s neither pleasant nor painful.’
“If he has a pleasant feeling from food, he realizes, ‘I’m having a pleasant feeling from this food.’ If he has a painful feeling from food, he realizes, ‘I’m having a painful feeling from this food.’ When he has a feeling that’s neither pleasant nor painful from food, he realizes, ‘I’m having a feeling that’s neither pleasant nor painful from this food.’
“If he has a pleasant feeling that’s not from food, he realizes, ‘I’m having a pleasant feeling that’s not from food.’ If he has a painful feeling that’s not from food, he realizes, ‘I’m having a painful feeling that’s not from food.’ When he has a feeling that’s neither pleasant nor painful that’s not from food, then he realizes, ‘I’m having a feeling that’s neither pleasant nor painful that’s not from food.’ A monk contemplates internal feeling in this way.
“Furthermore, when he has a pleasant feeling, a monk isn’t having a painful feeling at that time. He realizes, ‘I’m having a pleasant feeling.’ When he has a painful feeling, he isn’t having a pleasant feeling at that time. He realizes, ‘I’m having a painful feeling.’ If he has a feeling that’s neither pleasant nor painful, he isn’t having a pleasant or a painful feeling at that time. He realizes, ‘I’m having a feeling that’s neither pleasant nor painful.’
“He contemplates them as subject to arising and contemplates them as subject to ending. Again, he contemplates them as subject to arising and ending. Perhaps he has a feeling; he then can know and see it as it happens and reflect on its source. Without depending on anything, he doesn’t produce notions about the world. He isn’t alarmed by any of this. Not being alarmed, he then attains nirvāṇa: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’
“In this way, a monk turns away confused thoughts and has no grief by contemplating internal feeling. He turns away confused thoughts and has no grief by contemplating external feeling … by contemplating internal and external feeling. A monk contemplates internal and external feeling in this way.
Contemplation of Mind
“How does a monk contemplate mind as mind? Here, a monk has a craving mind, and he realizes, ‘I have a craving mind.’ His mind is without craving, and he also realizes, ‘My mind is without craving.’ He has a hateful mind, and he realizes, ‘I have a hateful mind.’ His mind is without hate, and he also realizes, ‘My mind is without hate.’ He has a deluded mind, and he realizes, ‘I have a deluded mind.’ His mind is without delusion, and he also realizes, ‘My mind is without delusion.’
“He has a mind with craving thoughts, and he realizes, ‘I have a mind with craving thoughts.’ His mind has no craving thoughts, and he realizes, ‘My mind has no craving thoughts.’ His mind has collected senses, and he realizes, ‘My mind has collected senses.’ His mind is without collected senses, and he realizes, ‘My mind is without collected senses.’ His mind has confused thoughts, and he realizes, ‘My mind has confused thoughts.’ His mind is without confusion, and he realizes, ‘My mind is without confusion.’ He has a scattered mind, and he also realizes, ‘I have a scattered mind.’ He has an unscattered mind, and he realizes, ‘I have an unscattered mind.’
“He has a pervasive mind, and he realizes, ‘I have a pervasive mind.’ His mind isn’t pervasive, and he realizes, ‘My mind isn’t pervasive.’ He has a great mind, and he realizes, ‘I have a great mind.’ His mind isn’t great, and he realizes, ‘My mind isn’t great.’ He has a measureless mind, and he realizes, ‘I have a measureless mind.’ His mind isn’t measureless, and he realizes, ‘My mind isn’t measureless.’ His mind is in samādhi, and he realizes, ‘My mind is in samādhi.’ His mind isn’t in samādhi, and he realizes, ‘My mind isn’t in samādhi.’ His mind has yet to be liberated, and he realizes, ‘My mind has yet to be liberated.’ His mind is liberated, and he realizes, ‘My mind is liberated.’ A monk contemplates mind as mind as an abode of mindfulness in this way.
“He contemplates [mind] as subject to arising and contemplates it as subject to ending. Again, he contemplates it as subject to arising and ending. Reflecting on these contemplations, he can know and see what should and shouldn’t be considered. Without depending on anything, he doesn’t produce notions about the world. Not producing such notions, he isn’t alarmed. Not being alarmed, then he has nothing remaining. Once nothing remains, he then attains nirvāṇa: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’
“In this way, a monk turns away confused thoughts and has no grief by contemplating internal mind as mind as an abode of mindfulness … contemplates external mind … contemplates internal and external mind as mind as an abode of mindfulness. In this way, a monk contemplates mind as mind as an abode of mindfulness.
Contemplation of Principles
“How does a monk contemplate principles as principles? Here, a monk cultivates the awakening factor of mindfulness based on observation, lack of desire, and cessation, and then he abandons bad things. He cultivates the awakening factor of teachings … cultivates the awakening factor of effort … cultivates the awakening factor of joy … cultivates the awakening factor of calm … cultivates the awakening factor of samādhi … cultivates the awakening factor of equanimity based on observation, lack of desire, and cessation, and then he abandons bad things. In this way, a monk contemplates principles as principles.
“Furthermore, a monk is liberated from craving and abandons bad and unwholesome things. With perception and examination, his mindfulness is based on joy and happiness, and he abides in the first dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.
“Furthermore, a monk abandons perception and examination, possesses an inner joy, and his mind is unified. Having achieved the absence of perception and examination, he is mindful, calm, joyous, and happy, and he abides in the second dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.
“Furthermore, a monk abandons joy and cultivates equanimity. He’s constantly aware of his experience of the happiness that’s sought by noble people, which is detached, mindful, and pure, as he abides in the third dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.
“Furthermore, a monk is detached from pleasant and painful thoughts. No longer saddened or joyous, he has no pleasure or pain. Being detached, mindful, and pure, he abides in the fourth dhyāna. Thus, a monk contemplates principles as principles as an abode of mindfulness.
“He contemplates [principles] as subject to arising and contemplates them as subject to ending. Again, he contemplates them as subject to both arising and ending. He then attains the mindfulness abode of principles, and he can know and see them right in front of him. He turns away from confused notions, depends on nothing, and doesn’t produce notions about the world. Not producing such notions, he isn’t alarmed. Not being alarmed, [he then knows]: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’
“Monks, sentient beings become purified, distance themselves from grief, and no longer delight in notions by relying on this single-entry path. They then gain wisdom and attain nirvāṇa. That is, they cease the five hindrances and cultivate the four abodes of mindfulness.”
When the monks heard what the Buddha taught, they rejoiced and approved.