The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [69]
“There being the investigation-of-states enlightenment factor in him162...There being the energy enlightenment factor in him…There being the rapture enlightenment factor in him…There being the tranquillity enlightenment factor in him…There being the concentration enlightenment factor in him…There being the equanimity enlightenment factor in him, a bhikkhu understands: ‘There is the equanimity enlightenment factor in me’; or there being no equanimity enlightenment factor in him, he understands: ‘There is no equanimity enlightenment factor in me’; and he also understands how there comes to be the arising of the unarisen equanimity enlightenment factor, and how the arisen equanimity enlightenment factor comes to fulfilment by development.163
43. “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally…And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.
(5. The Four Noble Truths)
44. “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.164 And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths? Here a bhikkhu understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’
(INSIGHT)
45. “In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.
(CONCLUSION)
46. “Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.165
“Let alone seven years, bhikkhus. [63] If anyone should develop these four foundations of mindfulness in such a way for six years…for five years…for four years…for three years…for two years…for one year, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.
“Let alone one year, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven months…for six months…for five months…for four months…for three months…for two months…for one month…for half a month, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.