With Udṅyin Udṅyin Sutta (AN 6:29)
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('â', There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.â Thus he recollects his many past lives in their modes & details. "This, lord, is a basis for recollection." Then the Blessed One addressed Ven. ṅnanda, "I knew, ṅnanda, that this worthless man doesnât dwell devoted to the heightened mind. "So, ṅnanda, how many bases for recollection are there?" "There are five bases for recollection, lord. Which five? [1] "There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhṅna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. "With the stilling of directed thoughts & evaluations, he enters & remains in the second jhṅna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. "With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhṅna, of which the noble ones declare, ),
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('â', Equanimous & mindful, he has a pleasant abiding.â "This basis for recollection, lord, thus developed, thus pursued, leads to a pleasant abiding in the here & now. [2] "And further, the monk attends to the perception of light, determines on the perception of day, so that day is like night, night is like day. By means of an awareness thus open & unhampered, he develops a brightened mind. "This basis for recollection, lord, thus developed, thus pursued, leads to the gaining of knowledge & vision.2 [3] "And further, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ),
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('â', In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.â "This basis for recollection, lord, thus developed, thus pursued, leads to the abandoning of sensual passion. [4] "And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, the monk applies it to this very body, ),
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('â', This body, too: Such is its nature, such is its future, such its unavoidable fate.â "Or, as if he were to see a corpse cast away in a charnel ground, being chewed by crows, being chewed by vultures, being chewed by hawks, being chewed by dogs, being chewed by hyenas, being chewed by various other creatures⦠a skeleton smeared with flesh & blood, connected with tendons⦠a fleshless skeleton smeared with blood, connected with tendons⦠a skeleton without flesh or blood, connected with tendons⦠bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull⦠the bones whitened, somewhat like the color of shells⦠the bones piled up, more than a year old⦠the bones decomposed into a powder: He applies it to this very body, ),
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('â', This body, too: Such is its nature, such is its future, such its unavoidable fate.â "This basis for recollection, lord, thus developed, thus pursued, leads to the uprooting of the conceit, ),
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('â', I am.â [5] "And further, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhṅna: purity of equanimity & mindfulness, neither pleasure nor pain. "This basis for recollection, lord, thus developed, thus pursued, leads to the penetration of many properties.3 "These, lord, are the five bases for recollection." "Excellent, ṅnanda! Excellent! In that case, ṅnanda, remember this sixth basis for recollection: There is the case where a monk is always mindful as he goes forward, always mindful as he goes back, always mindful as he stands, always mindful as he sits, always mindful as he lies down to sleep, always mindful as he determines on an action. "This basis for recollection, ṅnanda, thus developed, thus pursued, leads to mindfulness & alertness." Notes 1. Anussatiṭṭhṅna. In other suttas, this term means the object or subject of recollection. Here, however, itâs applied to the four jhṅnas as well as to subjects of recollection. The Commentary doesnât explain why. 2. āṅṃa-dassana: such powers as clairvoyance, clairaudience, the ability to recollect previous lives, and the ability to read minds. 3. The fourth jhṅna is mentioned separately from the first three jhṅnas here for at least two reasons. One is that it is an equanimous state, rather than a pleasant abiding, inasmuch both pleasure and pain are abandoned on entering it. Two, it is frequently mentioned as the basis for developing all of the direct knowledges—this is apparently what is meant by "the penetration of many properties" (aneka-dhṅtu-paṭivedha)—whereas the first three jhṅnas are not. See DN 2. See also: DN 22; MN 125; MN 136; SN 51:20; SN 54:13; AN 8:70 - --> - - - -