Set Up Mind Presence Sutta

Translated by Douglas Bachman

This is the sole way, monks, to make beings pure, to pass beyond sorrow and lamenting, to do away with pain and grief, to find truth, to realize Nibbāna, namely, the four modes of setting up mind presence. What four? Here a monk dwells seeing body, with body, ardent, alert, and mindful, giving up love and grief for the world. He dwells seeing feeling, with feeling, ardent, alert and mindful, giving up love and grief for the world. He dwells seeing mind, with mind, ardent, alert and mindful, giving up love and grief for the world. He dwells seeing dhamma, with dhamma, ardent, alert and mindful, giving up love and grief for the world.

How does a monk dwell seeing body, with body? Here, a monk goes to the woods, to a tree root, or to an empty shack, sits with legs crossed on his lap, his body erect, and sets mind presence in front. Mindful he breathes in. Mindful he breathes out. Breathing in long he knows well, 'I breathe in long.' Breathing out long he knows well, 'I breathe out long.' Breathing in short he knows well, 'I breathe in short.' Breathing out short he knows well, 'I breathe out short.' Feeling the whole body he trains, 'I breathe in.' Feeling the whole body he trains, 'I breathe out.' Calming the body formation he trains, 'I breathe in.' Calming the body formation he trains, 'I breathe out.' Just as a skilled turner, or his apprentice, turning long knows well, 'I turn long,' or turning short knows well, 'I turn short.' Just so a monk breathing in long knows well, 'I breathe in long.' Breathing out long he knows well, 'I breathe out long.' Breathing in short he knows well, 'I breathe in short.' Breathing out short he knows well, 'I breathe out short.' Feeling the whole body he trains, 'I breathe in.' Feeling the whole body he trains, 'I breathe out.' Calming the body formation he trains, 'I breathe in.' Calming the body formation he trains, 'I breathe out.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, a monk walking knows well, 'I walk,' standing knows well, 'I stand,' sitting knows well, 'I sit,' lying down knows well, 'I lie down.' However his body comes to be placed, that he knows well.

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, a monk goes and comes fully aware, looks toward and away fully aware, bends and stretches his limbs fully aware, carries robe, bowl and outer robe fully aware, eats, drinks, chews and tastes fully aware, shits and pisses fully aware, walks, stands, sits, sleeps, wakes, speaks and is silent fully aware.

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, a monk looks at this same body from the foot soles up, from the head-hairs down, bound by skin and full of filth: 'There are in this body head-hairs, body-hairs, nails, teeth, skin, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, guts, stomach, shit, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, joint oil and urine.' Just as if there were a bag tied at both ends full of mixed grain, wheat, rice, mung bean, peas, sesame, and husked rice, and a man with good eyes opened it and looked in, saying, 'This is wheat, this rice, this a mung bean, this a pea, this sesame, and this husked rice.' Just so, a monk looks at this same body from the foot soles up, from the head-hairs down, bound by skin and full of filth: 'There are in this body head-hairs, body-hairs, nails, teeth, skin, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, guts, stomach, shit, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, joint oil and urine.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, a monk looks at this same body wherever and however it is placed based on element: 'There are in this body the earth element, the water element, the fire element, and the wind element.' Just as a skilled butcher, or his apprentice, seated at a crossroads, carves a slain cow into parts. Just so, a monk looks at this same body wherever and however it is placed based on element: 'There are in this body the earth element, the water element, the fire element, and the wind element.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, as if a monk sees a corpse thrown out on a charnel ground, one, two, or three days dead, bloated, blue-black, and festering, he compares it with this same body: 'This body too is of that nature, it will come to that, it cannot get past that.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, as if a monk sees a corpse thrown out on a charnel ground, devoured by crows, hawks, or vultures, chewed up by dogs or jackals, or infested with worms and maggots, he compares it with this same body: 'This body too is of that nature, it will come to that, it cannot get past that.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, as if a monk sees a corpse thrown out on a charnel ground, a skeleton with flesh and blood, bound by sinews — a skeleton, fleshless and blood-smeared, bound by sinews — a skeleton, without flesh or blood, bound by sinews — a skeleton without flesh or blood, bones scattered in all directions, here a hand bone, there a foot bone, a shin bone, a thigh bone, a hip bone, a back bone, a piece of skull, he compares it with this same body: 'This body too is of that nature, it will come to that, it cannot get past that.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

Also, as if a monk sees a corpse thrown out on a charnel ground, bones bleached white as shells — bones heaped up aged over a year — bones rotted to dust, he compares it with this same body: 'This body too is of that nature, it will come to that, it cannot get past that.'

So he dwells seeing body, with body, inside. He dwells seeing body, with body, outside. He dwells seeing body, with body, inside and outside. He dwells seeing dhamma arise, with body. He dwells seeing dhamma pass away, with body. He dwells seeing dhamma arise and pass away, with body. ‘Body exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing body, with body.

How does a monk dwell seeing feeling, with feeling? Here a monk feeling a pleasant feeling knows well, 'I feel a pleasant feeling.' Feeling a painful feeling he knows well, 'I feel a painful feeling.' Feeling a not-pleasant-not-painful feeling he knows well, 'I feel a not-pleasant-not-painful feeling.' Feeling a pleasant feeling of the flesh he knows well, 'I feel a pleasant feeling of the flesh.' Feeling a pleasant feeling not of the flesh he knows well, 'I feel a pleasant feeling not of the flesh.' Feeling a painful feeling of the flesh he knows well, 'I feel a painful feeling of the flesh.' Feeling a painful feeling not of the flesh he knows well, 'I feel a painful feeling not of the flesh.' Feeling a not-pleasant-not-painful feeling of the flesh he knows well, 'I feel a not-pleasant-not-painful feeling of the flesh.' Feeling a not-pleasant-not-painful feeling not of the flesh he knows well, 'I feel a not-pleasant-not-painful feeling not of the flesh.'

So he dwells seeing feeling, with feeling, inside. He dwells seeing feeling, with feeling, outside. He dwells seeing feeling, with feeling, inside and outside. He dwells seeing dhamma arise, with feeling. He dwells seeing dhamma pass away, with feeling. He dwells seeing dhamma arise and pass away, with feeling. 'Feeling exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing feeling, with feeling.

How does a monk dwell seeing mind, with mind? Here a monk knows well mind with lust, saying, 'Mind with lust.' He knows well mind without lust, saying, 'Mind without lust.' He knows well mind with hate, saying, 'Mind with hate.' He knows well mind without hate, saying, 'Mind without hate.' He knows well dull mind, saying, 'Dull mind.' He knows well clear mind, saying, 'Clear mind.' He knows well cramped mind, saying, 'Cramped mind.' He knows well scattered mind, saying, 'Scattered mind.' He knows well mind become great, saying, 'Mind become great.' He knows well humbled mind, saying, 'Humbled mind.' He knows well lower mind, saying, 'Lower mind.' He knows well higher mind, saying, 'Higher mind.' He knows well concentrated mind, saying, 'Concentrated mind.' He knows well unconcentrated mind, saying, 'Unconcentrated mind.' He knows well freed mind, saying, 'Freed mind.' He knows well bound mind, saying, 'Bound mind.'

So he dwells seeing mind, with mind, inside. He dwells seeing mind, with mind, outside. He dwells seeing mind, with mind, inside and outside. He dwells seeing dhamma arise, with mind. He dwells seeing dhamma pass away, with mind. He dwells seeing dhamma arise and pass away, with mind. 'Mind exists,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing mind, with mind.

How does a monk dwell seeing dhamma, with dhamma? Here a monk dwells seeing dhamma, with the dhamma of the five hindrances. How does a monk dwell seeing dhamma, with the dhamma of the five hindrances? Here, being lust impulse in him, a monk knows well, 'Lust impulse is in me.' Being no lust impulse in him, he knows well, 'No lust impulse is in me.' How the unarisen lust impulse arises, that he knows well. How the arisen lust impulse is abandoned, that he knows well. How the abandoned lust impulse stays unarisen in time to come, that he knows well. Being ill will in him, he knows well, 'Ill will is in me.' Being no ill will in him, he knows well, 'No ill will is in me.' How the unarisen ill will arises, that he knows well. How the arisen ill will is abandoned, that he knows well. How the abandoned ill will stays unarisen in time to come, that he knows well. Being sloth and torpor in him, he knows well, 'Sloth and torpor are in me.' Being no sloth or torpor in him, he knows well, 'No sloth or torpor are in me.' How the unarisen sloth and torpor arise, that he knows well. How the arisen sloth and torpor are abandoned, that he knows well. How the abandoned sloth and torpor stay unarisen in time to come, that he knows well. Being unrest and worry in him, he knows well, 'Unrest and worry are in me.' Being no unrest or worry in him, he knows well, 'No unrest or worry are in me.' How the unarisen unrest and worry arise, that he knows well. How the arisen unrest and worry are abandoned, that he knows well. How the abandoned unrest and worry stay unarisen in time to come, that he knows well. Being doubt in him, he knows well, 'Doubt is in me.' Being no doubt in him, he knows well, 'No doubt is in me.' How the unarisen doubt arises, that he knows well. How the arisen doubt is abandoned, that he knows well. How the abandoned doubt stays unarisen in time to come, that he knows well.

So he dwells seeing dhamma, with dhamma, inside. He dwells seeing dhamma, with dhamma, outside. He dwells seeing dhamma, with dhamma, inside and outside. He dwells seeing dhamma arise, with dhamma. He dwells seeing dhamma pass away, with dhamma. He dwells seeing dhamma arise and pass away, with dhamma. 'Dhamma exist,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing dhamma, with dhamma.

Also, a monk dwells seeing dhamma, with the dhamma of the five aggregates of clinging. How does a monk dwell seeing dhamma, with the dhamma of the five aggregates of clinging? Here, a monk knows: Such is form, so form arises, so form passes away. Such is feeling, so feeling arises, so feeling passes away. Such is perception, so perception arises, so perception passes away. Such is formation, so formation arises, so formation passes away. Such is consciousness, so consciousness arises, so consciousness passes away.

So he dwells seeing dhamma, with dhamma, inside. He dwells seeing dhamma, with dhamma, outside. He dwells seeing dhamma, with dhamma, inside and outside. He dwells seeing dhamma arise, with dhamma. He dwells seeing dhamma pass away, with dhamma. He dwells seeing dhamma arise and pass away, with dhamma. 'Dhamma exist,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing dhamma, with dhamma.

Also, a monk dwells seeing dhamma, with the dhamma of the inner and outer six sense bases. How does a monk dwell seeing dhamma, with the dhamma of the inner and outer six sense bases? Here a monk knows eye, form, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well. He knows well ear, sound, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well. He knows well nose, smell, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well. He knows well tongue, taste, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well. He knows well body, touch, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well. He knows well mind, dhamma, and the bond arising dependent on both. How the unarisen bond arises, that he knows well. How the arisen bond is abandoned, that he knows well. How the abandoned bond stays unarisen in time to come, that he knows well.

So he dwells seeing dhamma, with dhamma, inside. He dwells seeing dhamma, with dhamma, outside. He dwells seeing dhamma, with dhamma, inside and outside. He dwells seeing dhamma arise, with dhamma. He dwells seeing dhamma pass away, with dhamma. He dwells seeing dhamma arise and pass away, with dhamma. 'Dhamma exist,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing dhamma, with dhamma.

Also, a monk dwells seeing dhamma, with the dhamma of the seven factors of awakening. How does a monk dwell seeing dhamma, with the dhamma of the seven factors of awakening? Here, being the awakening factor of mind presence in him, he knows well, 'The awakening factor of mind presence is in me.' Being no awakening factor of mind presence in him, he knows well, 'No awakening factor of mind presence is in me.' How the unarisen awakening factor of mind presence arises, that he knows well. How to guide the arisen awakening factor of mind presence to full presence, that he knows well. Being the awakening factor of dhamma investigation in him, he knows well, 'The awakening factor of dhamma investigation is in me.' Being no awakening factor of dhamma investigation in him, he knows well, 'No awakening factor of dhamma investigation is in me.' How the unarisen awakening factor of dhamma investigation arises, that he knows well. How to guide the arisen awakening factor of dhamma investigation to full presence, that he knows well. Being the awakening factor of energy in him, he knows well, 'The awakening factor of energy is in me.' Being no awakening factor of energy in him, he knows well, 'No awakening factor of energy is in me.' How the unarisen awakening factor of energy arises, that he knows well. How to guide the arisen awakening factor of energy to full presence, that he knows well. Being the awakening factor of joy in him, he knows well, 'The awakening factor of joy is in me.' Being no awakening factor of joy in him, he knows well, 'No awakening factor of joy is in me.' How the unarisen awakening factor of joy arises, that he knows well. How to guide the arisen awakening factor of joy to full presence, that he knows well. Being the awakening factor of calm in him, he knows well, 'The awakening factor of calm is in me.' Being no awakening factor of calm in him, he knows well, 'No awakening factor of calm is in me.' How the unarisen awakening factor of calm arises, that he knows well. How to guide the arisen awakening factor of calm to full presence, that he knows well. Being the awakening factor of concentration in him, he knows well, 'The awakening factor of concentration is in me.' Being no awakening factor of concentration in him, he knows well, 'No awakening factor of concentration is in me.' How the unarisen awakening factor of concentration arises, that he knows well. How to guide the arisen awakening factor of concentration to full presence, that he knows well. Being the awakening factor of equanimity in him, he knows well, 'The awakening factor of equanimity is in me.' Being no awakening factor of equanimity in him, he knows well, 'No awakening factor of equanimity is in me.' How the unarisen awakening factor of equanimity arises, that he knows well. How to guide the arisen awakening factor of equanimity to full presence, that he knows well.

So he dwells seeing dhamma, with dhamma, inside. He dwells seeing dhamma, with dhamma, outside. He dwells seeing dhamma, with dhamma, inside and outside. He dwells seeing dhamma arise, with dhamma. He dwells seeing dhamma pass away, with dhamma. He dwells seeing dhamma arise and pass away, with dhamma. 'Dhamma exist,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing dhamma, with dhamma.

Also, a monk dwells seeing dhamma, with the dhamma of the four noble truths. How does a monk dwell seeing dhamma, with the dhamma of the four noble truths? Here a monk knows just as it is, 'This is suffering.' He knows just as it is, 'This is suffering arising.' He knows, just as it is, 'This is suffering ceasing.' He knows, just as it is, 'This is the way towards suffering ceasing.'

 So he dwells seeing dhamma, with dhamma, inside. He dwells seeing dhamma, with dhamma, outside. He dwells seeing dhamma, with dhamma, inside and outside. He dwells seeing dhamma arise, with dhamma. He dwells seeing dhamma pass away, with dhamma. He dwells seeing dhamma arise and pass away, with dhamma. 'Dhamma exist,' he says, or else mind is present enough just to know it, just to remember, and he dwells independent, clinging to naught in the world. Thus a monk dwells seeing dhamma, with dhamma.

Whichever monk cultivates these four modes of setting up mind presence for seven years, two fruits of one who knows are to be expected: perfect view of dhamma, or, in the presence of clinging, non-return. Let alone seven years, whichever monk cultivates these four modes of setting up mind presence for six years...five years...four years...three years...two years...one year, two fruits of one who knows are to be expected: perfect view of dhamma, or, in the presence of clinging, non-return. Let alone one year, whichever monk cultivates these four modes of setting up mind presence for seven months...six months...five months...four months...three months...two months...one month...half a month, two fruits of one who knows are to be expected: perfect view of dhamma, or, in the presence of clinging, non-return. Let alone half a month, whichever monk cultivates these four modes of setting up mind presence for one week, two fruits of one who knows are to be expected: perfect view of dhamma, or, in the presence of clinging, non-return.

On account of this was it said: This is the sole way, monks, to make beings pure, to pass beyond sorrow and lamenting, to do away with pain and grief, to find truth, to realize Nibbāna, namely the four modes of setting up mind presence.

Thus the Buddha spoke. The monks were pleased, approving of his words.