Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter 5 Abiding in the Contemplation of Phenomena

Section 3 Abiding in the Contemplation of Phenomena Regarding the Six Internal and External Bases

Original Text: Furthermore, O monks, a monk abides contemplating phenomena regarding the six internal and external bases. Now, O monks, how does a monk abide contemplating phenomena regarding the six internal and external bases? Herein, O monks, a monk knows the eye, knows forms, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future.

Explanation: To continue further, O monks, a monk should observe the six internal bases and the six external bases, dwelling with the mind abiding in the contemplation of the six internal bases and the six external bases. Regarding this contemplation, O monks, how does a monk abide contemplating phenomena regarding the six internal and external bases? It is thus, O monks: A monk should understand the eye faculty, understand form objects, understand that dependent on the eye faculty and form objects, the fetters of birth and death arise. Then he should understand that previously unarisen fetters now arise, and also understand that arisen fetters are now abandoned, and further understand that abandoned fetters will not arise again in the future.

The six internal bases refer to the six internal faculties: the five faculties within the subtle sense faculties and the mind faculty. The mind faculty belongs to both external and internal faculties. The six external bases refer to the six sense objects: forms, sounds, smells, tastes, touches, and mental objects that contact the subtle sense faculties. When the six faculties contact the six objects, if the mind faculty discriminates and intends to create bodily, verbal, or mental actions, the Tathāgata storehouse gives rise to the six consciousnesses, and the mental activities of the six consciousnesses emerge. If attachment, aversion, or other such mental activities arise at this point, they constitute the fetters of birth and death.

There are nine fetters in total: the fetter of attachment, the fetter of aversion, the fetter of conceit, the fetter of ignorance, the fetter of wrong view, the fetter of clinging, the fetter of doubt, the fetter of envy, and the fetter of stinginess. All afflictive fetters arise at the point of contact between the faculties and objects. If the mind faculty does not decisively discriminate the objects, the six consciousnesses do not arise, and these afflictive fetters do not arise. Even after the six consciousnesses discriminate the objects and convey the discrimination to the mind faculty, if the mind faculty is free from afflictions, it does not prompt the six consciousnesses to generate afflictions. If the six consciousnesses are free from afflictions, they condition and regulate the mind faculty, also preventing the arising of afflictions. Thus, there are no fetters of birth and death. Therefore, during contemplation, one should often contemplate when the six faculties contact the six objects, dwelling with the mind on the six internal and external bases. Then one can truly understand one's own mental activities, subdue and sever one's own afflictive fetters. This is the practice.

When contemplating the pair of the eye faculty and form objects, concentration and wisdom increase, the mind becomes increasingly pure, and all original fetters gradually fade and disappear. Later, they disappear more thoroughly, so that they will not reappear in the future. This is the severing of afflictive fetters through contemplation, and the mind attains freedom. One should be aware of all these situations, knowing them clearly in the mind. For example, one may have previously enjoyed sightseeing and traveling, but through contemplation, one loses interest and becomes weary of it, no longer wishing to engage in it, and can ensure that one will never again be interested in sightseeing and traveling.

Original Text: He knows the ear, knows sounds, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future. And so on, he knows the nose, knows smells, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future. And so on, he knows the tongue, knows tastes, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future.

Explanation: One should also understand the ear faculty, understand sound objects, understand that dependent on the ear faculty and sound objects, the fetters of birth and death arise. Then one should understand that previously unarisen fetters now arise, understand that arisen fetters are now abandoned, and also understand that abandoned fetters will not arise again in the future.

Next, one should continue to understand the nose faculty, understand smell objects, understand that dependent on the nose faculty and smell objects, the fetters of birth and death arise. One should also understand that previously unarisen fetters now arise, understand that arisen fetters are now abandoned, and understand that abandoned fetters will not arise again in the future. Furthermore, one should understand the tongue faculty, understand taste objects, understand that dependent on the tongue faculty and taste objects, the fetters of birth and death arise. Then one should understand that previously unarisen fetters now arise, understand that arisen fetters are now abandoned, and understand that abandoned fetters will not arise again in the future.

How does one observe the arising of fetters in the mind? For instance, when the ear faculty contacts music, there was previously no attachment in the mind, but gradually, upon hearing it, one comes to like it, and the fetter of attachment arises. Later, due to some reason, one no longer likes this music, and the fetter of attachment to this music is abandoned. One also knows that upon hearing this music again in the future, one will not like it. When encountering any objects of forms, sounds, smells, tastes, touches, or mental objects, one should learn to observe what fetters of birth and death arise in one's own mind. Simply knowing that this is a fetter of birth and death and that it is improper is sufficient. Conveying this understanding and view to the mind faculty gradually conditions it. The mind faculty then reflects subconsciously, beyond the awareness of the conscious mind. Once it truly knows that fetters like attachment are indeed undesirable, it suppresses its own afflictions. When concentration strengthens, it can abandon the afflictive fetters.

Original Text: And so on, he knows the body, knows touches, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future. And so on, he knows the mind, knows mental objects, knows that the fetter arises dependent on these two. He knows the arising of the unarisen fetter, knows the abandoning of the arisen fetter, and knows that the abandoned fetter will no longer arise in the future.

Explanation: Furthermore, one should understand the body faculty, understand touch objects, understand that dependent on the body faculty and touch objects, the fetters of birth and death arise. One should understand that previously unarisen fetters now arise, understand that arisen fetters are now abandoned, and understand that abandoned fetters will not arise again in the future. Furthermore, when the mind faculty contacts mental objects, one should understand the mind faculty, understand mental objects, understand that dependent on the mind faculty and mental objects, the fetters of birth and death arise. One should understand that previously unarisen fetters now arise, understand that arisen fetters are now abandoned, and understand that abandoned fetters will not arise again in the future.

Original Text: Thus, he abides contemplating phenomena internally, or abides contemplating phenomena externally, or abides contemplating phenomena both internally and externally. Or he abides contemplating the nature of arising in phenomena, or abides contemplating the nature of passing away in phenomena, or abides contemplating both the arising and passing away in phenomena. Moreover, mindfulness supported by knowledge and remembrance is established. He abides independent, not clinging to anything whatsoever in the world. It is thus, O monks, that a monk abides contemplating phenomena.

Explanation: Contemplating thus, one should abide contemplating phenomena internally regarding the six internal bases, or abide contemplating phenomena externally regarding the six external bases; or simultaneously observe both the internal and external bases—the six faculties and six objects—dwelling with the mind abiding in the contemplation of phenomena; or regarding these phenomena, one should observe the nature of their arising, then observe the nature of their passing away, or observe both the arising and passing away simultaneously.

After contemplating the internal and external bases, and having completed the contemplation of arising and passing away phenomena, within the continuous flow of consciousness, there remains an awareness of phenomena; remembrance is also filled with these phenomena. Then, one should let go of these thoughts of internal and external phenomena. The mind dwells without relying on any phenomenon and without clinging to anything whatsoever in the world. Not a single phenomenon dwells in the mind. One neither dwells on internal phenomena nor on external phenomena, because one knows that both internal and external phenomena are subject to arising, ceasing, change, and impermanence; they are unreliable. The mind empties all phenomena, abiding without relying on any phenomenon. Moreover, one abides without clinging to anything whatsoever in the world. Thus, the mind becomes perfectly pure and empty. It is in this way, O monks, that a monk abides contemplating phenomena.