The four noble truths are the most basic expression of the Buddha's
teaching. As Ven. Sariputta once said, they encompass the entire
teaching, just as the footprint of an elephant can encompass the
footprints of all other footed beings on earth.
These four truths are best understood, not as beliefs, but as
categories of experience. They offer an alternative to the ordinary way
we categorize what we can know and describe, in terms of me/not me, and
being/not being. These ordinary categories create trouble, for the
attempt to maintain full being for one's sense of "me" is a stressful
effort doomed to failure, in that all of the components of that "me" are
inconstant, stressful, and thus not worthy of identifying as "me" or
"mine."
To counter this problem, the four noble truths drop ideas of me/not
me, and being/not being, and replace them with two sets of variables:
cause and effect, skillful and unskillful. In other words, there is the
truth of stress and suffering (unskillful effect), the truth of the
origination of stress (unskillful cause), the truth of the cessation of
stress (skillful effect), and the truth of the path to the cessation of
stress (skillful cause). Each of these truths entails a duty: stress is
to be comprehended, the origination of stress abandoned, the cessation
of stress realized, and the path to the cessation of stress developed.
When all of these duties have been fully performed, the mind gains total
release.
Many people have charged Buddhism with being pessimistic because the
four truths start out with stress and suffering, but this charge misses
the fact that the first truth is part of a strategy of diagnosis and
therapy focusing on the basic problem in life so as to offer a solution
to it. Thus the Buddha was like a doctor, focusing on the disease he
wanted to cure. Charging him with pessimism is like charging a doctor
with pessimism when he asks, "Where does it hurt?" The total cure the
Buddha promised as a result of his course of therapy shows that, in
actuality, he was much less pessimistic than the vast majority of the
world, for whom wisdom means accepting the bad things in life with the
good, assuming that there is no chance in this life for unalloyed
happiness. The Buddha was an extremely demanding person, unwilling to
bend to this supposed wisdom or to rest with anything less than absolute
happiness. His course of therapy points to the fact that such a
happiness is possible, and can be attained through our own efforts.
Another charge often leveled at Buddhism is that its focus is narrow,
aiming only at the issue of stress and pain, and ignoring the larger or
more uplifting issues of spiritual life. This, again, misses the thrust
of the Buddha's cure for the ills of the heart and mind. One of the
most important insights leading up to the Buddha's Awakening was his
realization that the act of comprehending pain lay at the essence of the
spiritual quest. In trying to comprehend pain, one begins to delve into
the non-verbal, subconscious levels of the mind, bringing to light many
ill-formed and hidden processes of which one was previously unaware. In
this sense, pain is like a watering hole where all the animals in the
forest — all the mind's subconscious tendencies — will eventually come
to drink. Just as a naturalist who wants to make a survey of the
wildlife in a particular area can simply station himself near a watering
hole, in the same way, a meditator who wants to understand the mind can
simply keep watch right at pain in order to see what subconscious
reactions will appear. Thus the act of trying to comprehend pain leads
not only to an improved understanding of pain itself, but also to an
increased awareness of the most basic processes at work in the mind. As
one fully comprehends pain, one gains a full comprehension of other
spiritual issues as well, realizing which questions were worth asking
and which ones weren't, at the same time gaining answers to the first
set of questions and learning how to put the second set aside.
Thus the study of the four noble truths is aimed first at
understanding these four categories, and then at applying them to
experience so that one may act properly toward each of the categories
and thus attain the highest, most total happiness possible.
The material in this study guide starts with a basic exercise in
categorizing one's actions in terms of the variables at the heart of the
four noble truths: cause and effect, and skillful and unskillful. It
then builds on this understanding by discussing the role of the four
noble truths in the course of the practice, and then analyzing in detail
each of the truths, together with the duty appropriate to each. Further
related readings can be found in the book,
The Wings to Awakening.
The Buddha: "What do you think, Rahula: What is a mirror for?"
Rahula: "For reflection, sir."
The Buddha: "In the same way, Rahula, bodily acts, verbal acts, & mental acts are to be done with repeated reflection.
"Whenever you want to perform a bodily act, you should reflect on it:
'This bodily act I want to perform — would it lead to self-affliction,
to the affliction of others, or to both? Is it an unskillful bodily act,
with painful consequences, painful results?' If, on reflection, you
know that it would lead to self-affliction, to the affliction of others,
or to both; it would be an unskillful bodily act with painful
consequences, painful results, then any bodily act of that sort is
absolutely unfit for you to do. But if on reflection you know that it
would not cause affliction... it would be a skillful bodily act with
happy consequences, happy results, then any bodily act of that sort is
fit for you to do.
(Similarly with verbal acts & mental acts.)
"While you are performing a bodily act, you should reflect on it:
'This bodily act I am doing — is it leading to self-affliction, to the
affliction of others, or to both? Is it an unskillful bodily act, with
painful consequences, painful results?' If, on reflection, you know that
it is leading to self-affliction, to affliction of others, or both...
you should give it up. But if on reflection you know that it is not...
you may continue with it.
(Similarly with verbal acts & mental acts.)
"Having performed a bodily act, you should reflect on it... If, on
reflection, you know that it led to self-affliction, to the affliction
of others, or to both; it was an unskillful bodily act with painful
consequences, painful results, then you should confess it, reveal it,
lay it open to the Teacher or to a knowledgeable companion in the holy
life. Having confessed it... you should exercise restraint in the
future. But if on reflection you know that it did not lead to
affliction... it was a skillful bodily act with happy consequences,
happy results, then you should stay mentally refreshed & joyful,
training day & night in skillful mental qualities.
(Similarly with verbal acts.)
"Having performed a mental act, you should reflect on it... If, on
reflection, you know that it led to self-affliction, to the affliction
of others, or to both; it was an unskillful mental act with painful
consequences, painful results, then you should feel horrified,
humiliated, & disgusted with it. Feeling horrified... you should
exercise restraint in the future. But if on reflection you know that it
did not lead to affliction... it was a skillful mental act with happy
consequences, happy results, then you should stay mentally refreshed
& joyful, training day & night in skillful mental qualities.
"Rahula, all the brahmans & contemplatives in the course of the
past who purified their bodily acts, verbal acts, & mental acts, did
it through repeated reflection on their bodily acts, verbal acts, &
mental acts in just this way.
"All the brahmans & contemplatives in the course of the future...
All the brahmans & contemplatives at present who purify their
bodily acts, verbal acts, & mental acts, do it through repeated
reflection on their bodily acts, verbal acts, & mental acts in just
this way.
"And so, Rahula, you should train yourself: 'I will purify my bodily
acts through repeated reflection. I will purify my verbal acts through
repeated reflection. I will purify my mental acts through repeated
reflection.' That's how you should train yourself."
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words.
Once the Blessed One was staying at Kosambi in the Simsapa tree
grove. Then, picking up a few Simsapa leaves with his hand, he asked the
monks, "What do you think, monks: Which are more numerous, the few
Simsapa leaves in my hand or those overhead in the Simsapa grove?"
"The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the grove are far more numerous."
"In the same way, monks, those things that I have known with direct
knowledge but have not taught are far more numerous than the things I
have taught. And why haven't I taught them? Because they are not
connected with the goal, do not relate to the rudiments of the holy
life, and do not lead to disenchantment, to dispassion, to cessation, to
calm, to direct knowledge, to self-awakening, to Unbinding. That is why
I have not taught them.
"And what have I taught? 'This is stress... This is the origination
of stress... This is the cessation of stress... This is the path of
practice leading to the cessation of stress.' This is what I have
taught. And why have I taught these things? Because they are connected
with the goal, relate to the rudiments of the holy life, and lead to
disenchantment, to dispassion, to cessation, to calm, to direct
knowledge, to self-awakening, to Unbinding. This is why I have taught
them.
"Therefore your duty is the contemplation, 'This is stress... This is
the origination of stress... This is the cessation of stress... This is
the path of practice leading to the cessation of stress.'"
"'Stress should be known. The cause by which stress comes into play
should be known. The diversity in stress should be known. The result of
stress should be known. The cessation of stress should be known. The
path of practice for the cessation of stress should be known.' Thus it
has been said. Why was it said?
"Birth is stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful; association
with what is not loved is stressful, separation from what is loved is
stressful, not getting what is wanted is stressful. In short, the five
clinging-aggregates are stressful.
"And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.
"And what is the diversity in stress? There is major stress &
minor, slowly fading & quickly fading. This is called the diversity
in stress.
"And what is the result of stress? There are some cases in which a
person overcome with pain, his mind exhausted, grieves, mourns, laments,
beats his breast, & becomes bewildered. Or one overcome with pain,
his mind exhausted, comes to search outside, 'Who knows a way or two to
stop this pain?' I tell you, monks, that stress results either in
bewilderment or in search.
"And what is the cessation of stress? The cessation of craving is the
cessation of stress, and just this noble eightfold path is the path of
practice leading to the cessation of stress: right view, right resolve,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"Now when a disciple of the noble ones discerns stress in this way,
the cause by which stress comes into play in this way, the diversity of
stress in this way, the result of stress in this way, the cessation of
stress in this way, & the path of practice leading to the cessation
of stress in this way, then he discerns this penetrative holy life as
the cessation of stress.
"'Stress should be known. The cause by which stress comes into
play... The variations in stress... The result of stress... The
cessation of stress... The path of practice for the cessation of stress
should be experienced.' Thus it has been said, and this is why it was
said."
"Vision arose, clear knowing arose, discernment arose, knowledge
arose, illumination arose within me with regard to things never heard
before: 'This is the noble truth of stress... This noble truth of stress
is to be comprehended... This noble truth of stress has been
comprehended... This is the noble truth of the origination of stress...
This noble truth of the origination of stress is to be abandoned... This
noble truth of the origination of stress has been abandoned... This is
the noble truth of the cessation of stress... This noble truth of the
cessation of stress is to be realized... This noble truth of the
cessation of stress has been realized... This is the noble truth of the
path of practice leading to the cessation of stress... This noble truth
of the path of practice leading to the cessation of stress is to be
developed... This noble truth of the path of practice leading to the
cessation of stress has been developed.'
"And, monks, as long as this knowledge & vision of mine — with
its three rounds & twelve permutations concerning these four noble
truths as they actually are — was not pure, I did not claim to have
directly awakened to the unexcelled right self-awakening... But as soon
as this knowledge & vision of mine — with its three rounds &
twelve permutations concerning these four noble truths as they actually
are —
was truly pure, only then did I claim to have directly
awakened to the unexcelled right self-awakening... The knowledge &
vision arose in me: 'Unprovoked is my release. This is the last birth.
There is now no further becoming.'"
Sariputta: "There are these three forms of stressfulness, my
friend: the stressfulness of pain, the stressfulness of fabrication,
the stressfulness of change. These are the three forms of
stressfulness."
Sariputta: "Now what, friends, is the noble truth of stress?
Birth is stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful; not getting
what is wanted is stressful. In short, the five clinging-aggregates are
stressful.
"Now what is
birth? Whatever birth, taking birth, descent,
coming-to-be, coming-forth, appearance of aggregates, & acquisition
of sense media of the various beings in this or that group of beings,
that is called birth.
"And what is
aging? Whatever aging, decrepitude, brokenness,
graying, wrinkling, decline of life-force, weakening of the faculties
of the various beings in this or that group of beings, that is called
aging.
"And what is
death? Whatever deceasing, passing away,
breaking up, disappearance, dying, death, completion of time, break up
of the aggregates, casting off of the body, interruption in the life
faculty of the various beings in this or that group of beings, that is
called death.
"And what is
sorrow? Whatever sorrow, sorrowing, sadness,
inward sorrow, inward sadness of anyone suffering from misfortune,
touched by a painful thing, that is called sorrow.
"And what is
lamentation? Whatever crying, grieving,
lamenting, weeping, wailing, lamentation of anyone suffering from
misfortune, touched by a painful thing, that is called lamentation.
"And what is
pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
"And what is
distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.
"And what is
despair? Whatever despair, despondency,
desperation of anyone suffering from misfortune, touched by a painful
thing, that is called despair.
"And what is the stress of not getting what one wants? In beings
subject to birth, the wish arises, 'O, may we not be subject to birth,
and may birth not come to us.' But this is not to be achieved by
wishing. This is the stress of not getting what one wants. In beings
subject to aging... illness... death... sorrow, lamentation, pain,
distress, & despair, the wish arises, 'O, may we not be subject to
aging... illness... death... sorrow, lamentation, pain, distress, &
despair, and may aging... illness... death... sorrow, lamentation, pain,
distress, & despair not come to us.' But this is not to be achieved
by wishing. This is the stress of not getting what one wants.
"And what are the five clinging-aggregates that, in short, are
stressful? Form as a clinging-aggregate, feeling as a
clinging-aggregate, perception as a clinging-aggregate, fabrications as a
clinging-aggregate, consciousness as a clinging-aggregate: These are
called the five clinging-aggregates that, in short, are stressful.
"This is called the noble truth of stress."
At Savatthi. There the Blessed One said, "Monks, I will teach you the
five aggregates & the five clinging-aggregates. Listen & pay
close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Now what, monks, are the five aggregates?
"Whatever form is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
form aggregate.
"Whatever feeling is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
feeling aggregate.
"Whatever perception is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: that is
called the perception aggregate.
"Whatever (mental) fabrications are past, future, or present;
internal or external; blatant or subtle; common or sublime; far or near:
those are called the fabrication aggregate.
"Whatever consciousness is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: that is
called the consciousness aggregate.
"These are called the five aggregates.
"And what are the five clinging-aggregates?
"Whatever form — past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near — is clingable, offers
sustenance, and is accompanied with mental fermentation: that is called
form as clinging-aggregate.
"Whatever feeling — past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near — is clingable, offers
sustenance, and is accompanied with mental fermentation: that is called
feeling as a clinging-aggregate.
"Whatever perception — past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near — is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called perception as a clinging-aggregate.
"Whatever (mental) fabrications — past, future, or present; internal
or external; blatant or subtle; common or sublime; far or near — are
clingable, offer sustenance, and are accompanied with mental
fermentation: those are called fabrication as a clinging-aggregate.
"Whatever consciousness — past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near — is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called consciousness as a clinging-aggregate.
"These are called the five clinging-aggregates."
The Buddha: "These are the five clinging-aggregates: form as
a clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate, consciousness
as a clinging-aggregate... These five clinging-aggregates are rooted in
desire..."
A certain monk: "Is it the case that clinging and the five clinging-aggregates are the same thing, or are they separate?"
The Buddha: "Clinging is neither the same thing as the five
clinging-aggregates, nor are they separate. Whatever desire &
passion there is with regard to the five clinging-aggregates, that is
the clinging there..."
The monk: "What is the cause, what is the condition, for the
discernibility of the form aggregate... feeling aggregate... perception
aggregate... fabrications aggregate... consciousness aggregate?"
The Buddha: "The four great existents [the properties of
earth, water, fire, & wind] are the cause & condition for the
discernibility of the form aggregate. Contact is the cause &
condition for the discernibility of the feeling... perception...
fabrications aggregate. Name & form are the cause & condition
for the discernibility of the consciousness aggregate."
"And why do you call it 'form'
(rupa)? Because it is afflicted
(ruppati),
thus it is called 'form.' Afflicted with what? With cold & heat
& hunger & thirst, with the touch of flies, mosquitoes, wind,
sun, & reptiles. Because it is afflicted, it is called form.
"And why do you call it 'feeling'? Because it feels, thus it is
called 'feeling.' What does it feel? It feels pleasure, it feels pain,
it feels neither-pleasure-nor-pain. Because it feels, it is called
feeling.
"And why do you call it 'perception'? Because it perceives, thus it
is called 'perception.' What does it perceive? It perceives blue, it
perceives yellow, it perceives red, it perceives white. Because it
perceives, it is called perception.
"And why do you call them 'fabrications'? Because they fabricate
fabricated things, thus they are called 'fabrications.' What do they
fabricate as a fabricated thing? From form-ness, they fabricate form as a
fabricated thing. From feeling-ness, they fabricate feeling as a
fabricated thing. From perception-hood...From fabrication-hood...From
consciousness-hood, they fabricate consciousness as a fabricated thing.
Because they fabricate fabricated things, they are called fabrications.
"And why do you call it 'consciousness'? Because it cognizes, thus it
is called consciousness. What does it cognize? It cognizes what is
sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, &
unsalty. Because it cognizes, it is called consciousness."
MahaKotthita: "Feeling, perception, & consciousness: are
these qualities conjoined or disjoined? And is it possible, having
divided them, to describe their separateness?"
Sariputta: "Feeling, perception, & consciousness are
conjoined, not disjoined, and it is impossible, having divided them, to
describe their separateness. For what one feels, that one perceives; and
what one perceives, that one cognizes..."
— MN 43
§ 11. Form.
Sariputta: "And what, friends, is form as a
clinging-aggregate? The four great existents and the form derived from
them. And what are the four great existents? They are the
earth-property, the water property, the fire property, & the wind
property.
"And what is the earth property? The earth property may be either
internal or external. What is the internal earth property? Whatever
internal, belonging to oneself, is solid, solidified, & sustained:
head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone
marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines,
small intestines, contents of the stomach, feces, or whatever else
internally, belonging to oneself, is solid, solidified, & sustained:
This is called the internal earth property. Now both the internal earth
property and the external earth property are simply earth property. And
that should be seen as it actually is present with right discernment:
'This is not mine, this is not me, this is not my self.' When one sees
it thus as it actually is present with right discernment, one becomes
disenchanted with the earth property and makes the earth property fade
from the mind...
"And what is the water property? The water property may be either
internal or external. What is the internal water property? Whatever
internal, belonging to oneself, is liquid, watery, & sustained:
bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus,
oil-of-the-joints, urine, or whatever else internally, belonging to
oneself, is liquid, watery, & sustained: This is called the internal
water property. Now both the internal water property and the external
water property are simply water property. And that should be seen as it
actually is present with right discernment: 'This is not mine, this is
not me, this is not my self.' When one sees it thus as it actually is
present with right discernment, one becomes disenchanted with the water
property and makes the water property fade from the mind...
"And what is the fire property? The fire property may be either
internal or external. What is the internal fire property? Whatever
internal, belonging to oneself, is fire, fiery, & sustained: that by
which one is warmed, ages, & wastes away; and that by which what is
eaten, drunk, consumed, & tasted gets completely digested, or
whatever else internally, belonging to oneself, is fire, fiery, &
sustained: This is called the internal fire property. Now both the
internal fire property and the external fire property are simply fire
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.'
When one sees it thus as it actually is present with right discernment,
one becomes disenchanted with the fire property and makes the fire
property fade from the mind...
"And what is the wind property? The wind property may be either
internal or external. What is the internal wind property? Whatever
internal, belonging to oneself, is wind, windy, & sustained:
up-going winds, down-going winds, winds in the stomach, winds in the
intestines, winds that course through the body, in-&-out breathing,
or whatever else internally, belonging to oneself, is wind, windy, &
sustained: This is called the internal wind property. Now both the
internal wind property and the external wind property are simply wind
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.'
When one sees it thus as it actually is present with right discernment,
one becomes disenchanted with the wind property and makes the wind
property fade from the mind..."
§ 12. Feeling.
Sister Dhammadinna: "There are three kinds of feeling:
pleasant feeling, painful feeling, & neither-pleasant-nor-painful
feeling... Whatever is experienced physically or mentally as pleasant
& gratifying is pleasant feeling. Whatever is experienced physically
or mentally as painful & hurting is painful feeling. Whatever is
experienced physically or mentally as neither gratifying nor hurting is
neither-pleasant-nor-painful feeling... Pleasant feeling is pleasant in
remaining and painful in changing. Painful feeling is painful in
remaining and pleasant in changing. Neither-pleasant-nor-painful feeling
is pleasant when conjoined with knowledge and painful when devoid of
knowledge."
§ 13. Fabrications.
"And what are fabrications? There are these six classes of intention:
intention aimed at sights, sounds, aromas, tastes, tactile sensations,
& ideas. These are called fabrications."
"Three kinds of fabrications: meritorious fabrications (ripening in
pleasure), demeritorious fabrications (ripening in pain), &
imperturbable fabrications (the formless states of jhana)."
— DN 33
Sister Dhammadinna: "In-&-out breathing is bodily, bound up with the body, therefore is it called a
bodily fabrication.
Having directed one's thought and evaluated [the matter], one breaks
into speech. Therefore directed thought & evaluation are called
verbal fabrications. Perception & feeling are mental, bound up with the mind. Therefore perception & feeling are called
mental fabrications."
§ 16. Consciousness.
"Consciousness is classified simply by the condition in dependence on which it arises.
"When consciousness arises in dependence on eye & forms, it is classified simply as eye-consciousness.
"When consciousness arises in dependence on ear & sounds, it is classified simply as ear-consciousness.
"When consciousness arises in dependence on nose & smells, it is classified simply as nose-consciousness.
"When consciousness arises in dependence on tongue & tastes, it is classified simply as tongue-consciousness.
"When consciousness arises in dependence on body & tactile sensations, it is classified simply as body-consciousness.
"When consciousness arises in dependence on intellect & ideas, it is classified simply as intellect-consciousness.
"Just as fire is classified simply by the condition in dependence on
which it burns — a fire burning in dependence on logs is classified
simply as a log fire... a fire burning in dependence on rubbish is
classified simply as a rubbish fire; in the same way, consciousness is
classified simply by the condition in dependence on which it arises."
— MN 38
"Now what is the noble truth of the origination of stress? The
craving that makes for further becoming — accompanied by passion &
delight, relishing now here & now there — i.e., craving for
sensuality, craving for becoming, craving for non-becoming... And what
is the noble truth of the cessation of stress? The remainderless fading
& cessation, renunciation, relinquishment, release, & letting go
of that very craving."
"And what is the noble method that is rightly seen & rightly
ferreted out by discernment? There is the case where a disciple of the
noble ones notices:
When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
"In other words:
"With ignorance as a condition there are fabrications.
With fabrications as a condition there is consciousness.
With consciousness as a condition there is name & form.
With name & form as a condition there are the six sense spheres.
With the six sense spheres as a condition there is contact.
With contact as a condition there is feeling.
With feeling as a condition there is craving.
With craving as a condition there is clinging/sustenance.
With clinging/sustenance as a condition there is becoming.
With becoming as a condition there is birth.
With birth as a condition, then old age & death, sorrow,
lamentation, pain, distress, & despair come into play. Such is the
origination of this entire mass of stress & suffering.
"Now from the remainderless fading & cessation of that very
ignorance there is the cessation of fabrications. From the cessation of
fabrications there is the cessation of consciousness. From the cessation
of consciousness there is the cessation of name & form. From the
cessation of name & form there is the cessation of the six sense
spheres. From the cessation of the six sense spheres there is the
cessation of contact. From the cessation of contact there is the
cessation of feeling. From the cessation of feeling there is the
cessation of craving. From the cessation of craving there is the
cessation of clinging/sustenance. From the cessation of
clinging/sustenance there is the cessation of becoming. From the
cessation of becoming there is the cessation of birth. From the
cessation of birth, then old age & death, sorrow, lamentation, pain,
distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering.
"This is the noble method that is rightly seen & rightly ferreted out by discernment."
Sariputta: "Now, the Blessed One has said, 'Whoever sees
dependent co-arising sees the Dhamma; whoever sees the Dhamma sees
dependent co-arising.'"
"First there is the knowledge of the steadfastness of the Dhamma
(dependent co-arising), after which there is the knowledge of
Unbinding."
"Now what is
becoming? These three are becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.
"And what is
clinging/sustenance? These four are clingings:
sensuality clinging, view clinging, precept & practice clinging, and
doctrine of self clinging. This is called clinging.
"And what is
craving? These six are classes of craving:
craving for forms, craving for sounds, craving for smells, craving for
tastes, craving for tactile sensations, craving for ideas. This is
called craving.
"And what is
feeling? These six are classes of feeling:
feeling born from eye-contact, feeling born from ear-contact, feeling
born from nose-contact, feeling born from tongue-contact, feeling born
from body-contact, feeling born from intellect-contact. This is called
feeling.
"And what is
contact? These six are classes of contact:
eye-contact, ear-contact, nose-contact, tongue-contact, body-contact,
intellect-contact. This is called contact.
"And what are
the six sense spheres? These six are sense
spheres: the eye-sphere, the ear-sphere, the nose-sphere, the
tongue-sphere, the body-sphere, the intellect-sphere. These are called
the six sense spheres.
"And what is
name & form? Feeling, perception,
intention, contact, & attention: This is called name. The four great
elements, and the form dependent on the four great elements: This is
called form. This name & this form are called name & form.
"And what is
consciousness? These six are classes of
consciousness: eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, intellect-consciousness. This
is called consciousness.
"And what are
fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.
"And what is
ignorance? Not knowing stress, not knowing the
origination of stress, not knowing the cessation of stress, not knowing
the way of practice leading to the cessation of stress: This is called
ignorance."
"The ending of the fermentations is for one who knows & sees, I
tell you, not for one who does not know & see. For one who knows
what & sees what? 'Such is form, such its origination, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origination, such its
disappearance.' The ending of the fermentations is for one who knows in
this way & sees in this way.
"The knowledge of ending in the presence of ending has its
prerequisite, I tell you. It is not without a prerequisite. And what is
its prerequisite? Release... Release has its prerequisite, I tell you.
It is not without a prerequisite. And what is its prerequisite?
Dispassion... Disenchantment... Knowledge & vision of things as they
actually are present... Concentration... Pleasure... Serenity...
Rapture... Joy... Conviction... Stress & suffering... Birth...
Becoming... Clinging... Craving... Feeling... Contact... The six sense
media... Name & form... Consciousness... Fabrications...
Fabrications have their prerequisite, I tell you. They are not without a
prerequisite. And what is their prerequisite? Ignorance...
"Just as when the gods pour rain in heavy drops & crash thunder
on the upper mountains: The water, flowing down along the slopes, fills
the mountain clefts & rifts & gullies. When the mountain clefts
& rifts & gullies are full, they fill the little ponds. When the
little ponds are full, they fill the big lakes... the little rivers...
the big rivers. When the big rivers are full, they fill the great ocean.
"In the same way:
fabrications have ignorance as their prerequisite,
consciousness has fabrications as its prerequisite,
name & form have consciousness as their prerequisite,
the six sense media have name & form as their prerequisite,
contact has the six sense media as its prerequisite,
feeling has contact as its prerequisite,
craving has feeling as its prerequisite,
clinging has craving as its prerequisite,
becoming has clinging as its prerequisite,
birth has becoming as its prerequisite,
stress & suffering have birth as their prerequisite,
conviction has stress & suffering as its prerequisite,
joy has conviction as its prerequisite,
rapture has joy as its prerequisite,
serenity has rapture as its prerequisite,
pleasure has serenity as its prerequisite,
concentration has pleasure as its prerequisite,
knowledge & vision of things as they actually are present has concentration as its prerequisite,
disenchantment has knowledge & vision of things as they actually are present as its prerequisite,
dispassion has disenchantment as its prerequisite,
release has dispassion as its prerequisite,
knowledge of ending has release as its prerequisite."
"One attached is unreleased; one unattached is released. Should
consciousness, when standing (still), stand attached to (a physical)
form, supported by form (as its object), established on form, watered
with delight, it would exhibit growth, increase, & development.
Should consciousness, when standing (still), stand attached to
feeling... to perception... to fabrications... it would exhibit growth,
increase, & development. Were someone to say, 'I will describe a
coming, a going, a passing away, an arising, a growth, an increase or a
development of consciousness apart from form, from feeling, from
perception, from fabrications,' that would be impossible.
"If a monk abandons passion for the property of form... feeling...
perception... fabrications... consciousness, then owing to the
abandoning of passion, the support is cut off, and consciousness is
unestablished. Consciousness, thus unestablished, undeveloped, not
performing any function, is released. Owing to its release, it stays
firm. Owing to its staying firm, it is contented. Owing to its
contentment, it is not agitated. Not agitated, he (the monk) is totally
unbound right within himself. He discerns that, 'Birth is ended, the
holy life fulfilled, the task done. There is nothing further for this
world.'"
"There are these four nutriments for the establishing of beings or
for the support of those in search of a place to be born. What four?
Physical food, gross or refined; contact as the second, consciousness
the third, and intellectual intention the fourth. These are the four
nutriments for the establishing of beings or for the support of those in
search of a place to be born.
"Where there is passion, delight, & craving for the nutriment of
physical food, consciousness lands there and grows. Where consciousness
lands and grows, name & form alight. Where name & form alight,
there is the growth of fabrications. Where there is the growth of
fabrications, there is the production of renewed becoming in the future.
Where there is the production of renewed becoming in the future, there
is future birth, aging, & death, together, I tell you, with sorrow,
affliction, & despair.
"Just as — when there is dye, lac, yellow orpiment, indigo, or
crimson — a dyer or painter would paint the picture of a woman or a man,
complete in all its parts, on a well-polished panel or wall or on a
piece of cloth; in the same way, where there is passion, delight, &
craving for the nutriment of physical food, consciousness lands there
& grows... together, I tell you, with sorrow, affliction, &
despair.
(Similarly with the other three kinds of nutriment.)
"Where there is no passion for physical nutriment, where there is no
delight, no craving, consciousness does not land there or grow... Name
& form do not alight... There is no growth of fabrications... There
is no production of renewed becoming in the future. Where there is no
production of renewed becoming in the future, there is no future birth,
aging, & death. That, I tell you, has no sorrow, affliction, or
despair.
"Just as if there were a roofed house or a roofed hall having windows
on the north, the south, or the east. When the sun rises, and a ray has
entered by way of the window, where does it land?"
"On the western wall, lord."
"And if there is no western wall...?"
"On the ground, lord."
"And if there is no ground...?"
"On the water, lord."
"And if there is no water...?"
"It does not land, lord."
"In the same way, where there is no passion for physical nutriment...
consciousness does not land or grow... That, I tell you, has no sorrow,
affliction, or despair."
(Similarly with the other three kinds of nutriment.)
"Consciousness without feature, without end luminous all around: Here
water, earth, fire, & wind have no footing. Here long & short
coarse & fine fair & foul name & form, without remnant, are
brought to an end. With the cessation of [the activity of]
consciousness, each is here brought to an end."
"There is that dimension where there is neither earth, nor water, nor
fire, nor wind; neither dimension of the infinitude of space, nor
dimension of the infinitude of consciousness, nor dimension of
nothingness, nor dimension of neither perception nor non-perception;
neither this world, nor the next world, nor sun, nor moon. And there, I
say, there is neither coming, nor going, nor staying; neither passing
away nor arising: unestablished, unevolving, without support (mental
object). This, just this, is the end of stress."
"There is, monks, an unborn — unbecome — unmade — unfabricated. If
there were not that unborn — unbecome — unmade — unfabricated, there
would not be the case that emancipation from the born — become — made —
fabricated would be discerned. But precisely because there is an unborn —
unbecome — unmade — unfabricated, emancipation from the born — become —
made — fabricated is discerned."
"One who is dependent has wavering. One who is independent has no
wavering. There being no wavering, there is calm. There being calm,
there is no desire. There being no desire, there is no coming or going.
There being no coming or going, there is no passing away or arising.
There being no passing away or arising, there is neither a here nor a
there nor a between-the-two. This, just this, is the end of stress."
"There are these two extremes that are not to be indulged in by one
who has gone forth. Which two? That which is devoted to sensual pleasure
in connection with sensuality: base, domestic, common, ignoble,
unprofitable; and that which is devoted to self-affliction: painful,
ignoble, unprofitable. Avoiding both of these extremes, the middle way
realized by the Tathagata — producing vision, producing knowledge —
leads to calm, to direct knowledge, to self-awakening, to Unbinding.
"And what is the middle way realized by the Tathagata that —
producing vision, producing knowledge — leads to calm, to direct
knowledge, to self-awakening, to Unbinding? Precisely this Noble
Eightfold Path: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
This is the middle way realized by the Tathagata that — producing
vision, producing knowledge — leads to calm, to direct knowledge, to
self-awakening, to Unbinding."
§ 30. Analysis of the Path.
"Monks, what is the noble eightfold path? Right view, right resolve,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"And what is right view? Knowledge with regard to stress, knowledge
with regard to the origination of stress, knowledge with regard to the
cessation of stress, knowledge with regard to the way of practice
leading to the cessation of stress: This is called right view.
"And what is right resolve? Resolve aimed at freedom from sensuality,
at freedom from ill will, at harmlessness: This is called right
resolve.
"And what is right speech? Abstaining from lying, from divisive
speech, from abusive speech, & from idle chatter: This is called
right speech.
"And what is right action? Abstaining from taking life, from stealing, & from unchastity. This is called right action.
"And what is right livelihood? There is the case where a disciple of
the noble ones, having abandoned dishonest livelihood, keeps his life
going with right livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates
desire, endeavors, activates persistence, upholds, & exerts his
intent for the sake of the non-arising of evil, unskillful qualities
that have not yet arisen... for the sake of the abandoning of evil,
unskillful qualities that have arisen... for the sake of the arising of
skillful qualities that have not yet arisen...(and) for the maintenance,
non-confusion, increase, plenitude, development, & culmination of
skillful qualities that have arisen: This is called right effort.
"And what is right mindfulness? There is the case where a monk
remains focused on the body in & of itself — ardent, alert, &
mindful — putting away greed & distress with reference to the world.
He remains focused on feelings in & of themselves... the mind in
& of itself... mental qualities in & of themselves — ardent,
alert, & mindful — putting aside greed & distress with reference
to the world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk —
quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities — enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. With the stilling of directed thoughts & evaluations, he
enters & remains in the second jhana: rapture & pleasure born
of composure, 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 jhana, of which the Noble Ones
declare, 'Equanimous & mindful, he has a pleasant abiding.' With the
abandoning of pleasure & pain — as with the earlier disappearance
of elation & distress — he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain. This
is called right concentration."
"Suppose a man in need of oil, looking for oil, wandering in search
of oil, would pile gravel in a tub and press it, sprinkling it again
& again with water. If he were to pile gravel in a tub and press it,
sprinkling it again & again with water even when having made a wish
[for results] ... having made no wish ... both having made a wish and
having made no wish ... neither having made a wish nor having made no
wish, he would be incapable of obtaining results. Why is that? Because
it is an inappropriate way of obtaining results.
"In the same way, any brahmans or contemplatives endowed with wrong
view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong
effort, wrong mindfulness, & wrong concentration: If they follow
the holy life even when having made a wish [for results] ... having made
no wish... both having made a wish and having made no wish ... neither
having made a wish nor having made no wish, they are incapable of
obtaining results. Why is that? Because it is an inappropriate way of
obtaining results...
"Suppose a man in need of oil, looking for oil, wandering in search
of oil, would pile sesame seeds in a tub and press them, sprinkling them
again & again with water. If he were to pile sesame seeds in a tub
and press them, sprinkling them again & again with water, even when
having made a wish [for results] ... having made no wish ... both having
made a wish and having made no wish ... neither having made a wish nor
having made no wish, he would be capable of obtaining results. Why is
that? Because it is an appropriate way of obtaining results.
"In the same way, any brahmans or contemplatives endowed with right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, & right concentration: If they follow
the holy life even when having made a wish [for results] ... having made
no wish... both having made a wish and having made no wish ... neither
having made a wish nor having made no wish, they are capable of
obtaining results. Why is that? Because it is an appropriate way of
obtaining results."
"Monks, ignorance is the leader in the attainment of unskillful
qualities, followed by lack of conscience & lack of concern. In a
unknowledgeable person, immersed in ignorance, wrong view arises. In one
of wrong view, wrong resolve arises. In one of wrong resolve, wrong
speech... In one of wrong speech, wrong action... In one of wrong
action, wrong livelihood... In one of wrong livelihood, wrong effort...
In one of wrong effort, wrong mindfulness... In one of wrong
mindfulness, wrong concentration arises.
"Clear knowing is the leader in the attainment of skillful qualities,
followed by conscience & concern. In a knowledgeable person,
immersed in clear knowing, right view arises. In one of right view,
right resolve arises. In one of right resolve, right speech... In one of
right speech, right action... In one of right action, right
livelihood... In one of right livelihood, right effort... In one of
right effort, right mindfulness... In one of right mindfulness, right
concentration arises."
Ven. Ananda went to the Blessed One and, on arrival, having bowed
down to the Blessed One, sat to one side. As he was sitting there, Ven.
Ananda said to the Blessed One, "This is half of the holy life, lord:
having admirable people as friends, companions, & colleagues."
"Don't say that, Ananda. Don't say that. Having admirable people as
friends, companions, & colleagues is actually the whole of the holy
life. When a monk has admirable people as friends, companions, &
colleagues, he can be expected to develop & pursue the noble
eightfold path.
"And how does a monk who has admirable people as friends, companions,
& colleagues, develop & pursue the noble eightfold path? There
is the case where a monk develops right view dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in
relinquishment. He develops right resolve ... right speech ... right
action ... right livelihood ... right effort ... right mindfulness ...
right concentration dependent on seclusion, dependent on dispassion,
dependent on cessation, resulting in relinquishment. This is how a monk
who has admirable people as friends, companions, & colleagues,
develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how having admirable
people as friends, companions, & colleagues is actually the whole
of the holy life: It is in dependence on me as an admirable friend that
beings subject to birth have gained release from birth, that beings
subject to aging have gained release from aging, that beings subject to
death have gained release from death, that beings subject to sorrow,
lamentation, pain, distress, & despair have gained release from
sorrow, lamentation, pain, distress, & despair. It is through this
line of reasoning that one may know how having admirable people as
friends, companions, & colleagues is actually the whole of the holy
life."
§ 34. More on Right View.
"And how is right view the forerunner? One discerns wrong view as
wrong view. One discerns right view as right view. This is one's right
view. And what is wrong view? 'There is nothing given, nothing offered,
nothing sacrificed. There is no fruit or result of good or bad actions.
There is no this world, no next world, no mother, no father, no
spontaneously reborn beings; no brahmans or contemplatives who, faring
rightly & practicing rightly, proclaim this world & the next
after having directly known & realized it for themselves.' This is
wrong view.
"And what is right view? Right view, I tell you, is of two sorts:
There is right view with fermentations, siding with merit, resulting in
the paraphernalia (of becoming); and there is noble right view, free
from fermentations, transcendent, a factor of the path.
"And what is the right view that has fermentations, sides with merit,
& results in paraphernalia? 'There is what is given, what is
offered, what is sacrificed. There are fruits & results of good
& bad actions. There is this world & the next world. There is
mother & father. There are spontaneously reborn beings; there are
brahmans & contemplatives who, faring rightly & practicing
rightly, proclaim this world & the next after having directly known
& realized it for themselves.' This is the right view that has
fermentations, sides with merit, & results in paraphernalia.
"And what is the right view that is free from fermentations,
transcendent, a factor of the path? The discernment, the faculty of
discernment, the strength of discernment, analysis of qualities as a
factor for Awakening, the path factor of right view in one developing
the noble path whose mind is noble, whose mind is free from
fermentations, who is fully possessed of the noble path. This is the
right view that is free from fermentations, transcendent, a factor of
the path.
"One tries to abandon wrong view & to enter into right view: This
is one's right effort. One is mindful to abandon wrong view & to
enter & remain in right view: This is one's right mindfulness. Thus
these three qualities — right view, right effort, & right
mindfulness — run & circle around right view."
§ 35. More on Right Action & Right Speech.
"Having thus gone forth, following the training & way of life of
the monks, abandoning the taking of life, he abstains from the taking of
life. He dwells with his rod laid down, his knife laid down,
scrupulous, kind, compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what
is not given. He takes only what is given, accepts only what is given,
lives not by stealth but by means of a self that has become pure.
Abandoning uncelibacy, he lives a celibate life, aloof, refraining from
the sexual act that is the villager's way.
"Abandoning false speech, he abstains from false speech. He speaks
the truth, holds to the truth, is firm, reliable, no deceiver of the
world. Abandoning divisive speech he abstains from divisive speech. What
he has heard here he does not tell there to break those people apart
from the people here. What he has heard there he does not tell here to
break these people apart from the people there. Thus reconciling those
who have broken apart or cementing those who are united, he loves
concord, delights in concord, enjoys concord, speaks things that create
concord. Abandoning abusive speech, he abstains from abusive speech. He
speaks words that are soothing to the ear, that are affectionate, that
go to the heart, that are polite, appealing & pleasing to people at
large. Abandoning idle chatter, he abstains from idle chatter. He speaks
in season, speaks what is factual, what is in accordance with the goal,
the Dhamma, & the discipline. He speaks words worth treasuring,
seasonable, reasonable, circumscribed, connected with the goal."
— AN 10.99
§ 36. More on Right Action & Right Speech for Lay People.
"Abandoning sensual misconduct, he abstains from sensual misconduct.
He does not get sexually involved with those who are protected by their
mothers, their fathers, their brothers, their sisters, their relatives,
or their Dhamma; those with husbands, those who entail punishments, or
even those crowned with flowers by another man.
"Abandoning false speech, he abstains from false speech. When he has
been called to a town meeting, a group meeting, a gathering of his
relatives, his guild, or of the royalty (i.e., a royal court
proceeding), if he is asked as a witness, 'Come & tell, good man,
what you know': If he doesn't know, he says, 'I don't know.' If he does
know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.'
If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell
a lie for his own sake, for the sake of another, or for the sake of any
reward."
§ 37. Right Mindfulness.
"This is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the
realization of Unbinding — in other words, the four frames of reference.
What four?
"There is the case where a monk remains focused on the body in &
of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings...
mind... mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world."
Body
"And how is does the monk remain focused on the body in & of
itself? There is the case of a monk who, having gone to the wilderness,
to the shade of a tree, or to an empty building, sits down folding his
legs crosswise, holding his body erect and setting mindfulness to the
fore [lit: to the front of the chest]. Always mindful, he breathes in;
mindful he breathes out.
"Breathing in long, he discerns, 'I am breathing in long'; or
breathing out long, he discerns, 'I am breathing out long.' Or breathing
in short, he discerns, 'I am breathing in short'; or breathing out
short, he discerns, 'I am breathing out short.' He trains himself, 'I
will breathe in sensitive to the entire body.' He trains himself, 'I
will breathe out sensitive to the entire body.' He trains himself, 'I
will breathe in calming bodily fabrication.' He trains himself, 'I will
breathe out calming bodily fabrication.'
Just as a
skilled turner or his apprentice, when making a long turn, discerns, 'I
am making a long turn,' or when making a short turn discerns, 'I am
making a short turn'; in the same way the monk, when breathing in long,
discerns, 'I am breathing in long'; or breathing out long, he discerns,
'I am breathing out long' ... He trains himself, 'I will breathe in
calming bodily fabrication.' He trains himself, 'I will breathe out
calming bodily fabrication.'
"In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both internally
& externally on the body in & of itself. Or he remains focused
on the phenomenon of origination with regard to the body, on the
phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his
mindfulness that 'There is a body' is maintained to the extent of
knowledge & remembrance. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the
body in & of itself.
"Furthermore, when walking, the monk discerns, 'I am walking.' When
standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am
sitting.' When lying down, he discerns, 'I am lying down.' Or however
his body is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in & of
itself, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
"Furthermore, when going forward & returning, he makes himself
fully alert; when looking toward & looking away... when bending
& extending his limbs... when carrying his outer cloak, his upper
robe & his bowl... when eating, drinking, chewing, & savoring...
when urinating & defecating... when walking, standing, sitting,
falling asleep, waking up, talking, & remaining silent, he makes
himself fully alert.
"In this way he remains focused internally on the body in & of
itself, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
"Furthermore... just as if a sack with openings at both ends were
full of various kinds of grain — wheat, rice, mung beans, kidney beans,
sesame seeds, husked rice — and a man with good eyesight, pouring it
out, were to reflect, 'This is wheat. This is rice. These are mung
beans. These are kidney beans. These are sesame seeds. This is husked
rice,' in the same way, monks, a 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: '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.'
"In this way he remains focused internally on the body in & of
itself, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
"Furthermore... just as a skilled butcher or his apprentice, having
killed a cow, would sit at a crossroads cutting it up into pieces, the
monk contemplates this very body — however it stands, however it is
disposed — in terms of properties: 'In this body there is the earth
property, the liquid property, the heat property & the wind
property.'
"In this way he remains focused internally on the body in & of
itself, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
"Furthermore, as if he were to see a corpse cast away in a charnel
ground — one day, two days, three days dead — bloated, livid, &
festering, he applies it to this very body, 'This body, too: Such is its
nature, such is its future, such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel
ground, picked at by crows, vultures, & hawks, by dogs, hyenas,
& 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 breast 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... piled up, more than a year old... decomposed
into a powder: He applies it to this very body, 'This body, too: Such
is its nature, such is its future, such its unavoidable fate.'
"In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both internally
& externally on the body in & of itself. Or he remains focused
on the phenomenon of origination with regard to the body, on the
phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his
mindfulness that 'There is a body' is maintained to the extent of
knowledge & remembrance. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the
body in & of itself."
Feelings
"And how does a monk remain focused on feelings in & of
themselves? There is the case where a monk, when feeling a painful
feeling, discerns, 'I am feeling a painful feeling.' When feeling a
pleasant feeling, he discerns, 'I am feeling a pleasant feeling.' When
feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am
feeling a neither-painful-nor-pleasant feeling.'
"When feeling a painful feeling of the flesh, he discerns, 'I am
feeling a painful feeling of the flesh.' When feeling a painful feeling
not of the flesh, he discerns, 'I am feeling a painful feeling not of
the flesh.' When feeling a pleasant feeling of the flesh, he discerns,
'I am feeling a pleasant feeling of the flesh.' When feeling a pleasant
feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling
not of the flesh.' When feeling a neither-painful-nor-pleasant feeling
of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant
feeling of the flesh.' When feeling a neither-painful-nor-pleasant
feeling not of the flesh, he discerns, 'I am feeling a
neither-painful-nor-pleasant feeling not of the flesh.'
"In this way he remains focused internally on feelings in & of
themselves, or externally on feelings in & of themselves, or both
internally & externally on feelings in & of themselves. Or he
remains focused on the phenomenon of origination with regard to
feelings, on the phenomenon of passing away with regard to feelings, or
on the phenomenon of origination & passing away with regard to
feelings. Or his mindfulness that 'There are feelings' is maintained to
the extent of knowledge & remembrance. And he remains unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on feelings in & of themselves."
Mind
"And how does a monk remain focused on the mind in & of itself?
There is the case where a monk, when the mind has passion, discerns that
the mind has passion. When the mind is without passion, he discerns
that the mind is without passion. When the mind has aversion, he
discerns that the mind has aversion. When the mind is without aversion,
he discerns that the mind is without aversion. When the mind has
delusion, he discerns that the mind has delusion. When the mind is
without delusion, he discerns that the mind is without delusion.
"When the mind is restricted, he discerns that the mind is
restricted. When the mind is scattered, he discerns that the mind is
scattered. When the mind is enlarged, he discerns that the mind is
enlarged. When the mind is not enlarged, he discerns that the mind is
not enlarged. When the mind is surpassed, he discerns that the mind is
surpassed. When the mind is unsurpassed, he discerns that the mind is
unsurpassed. When the mind is concentrated, he discerns that the mind is
concentrated. When the mind is not concentrated, he discerns that the
mind is not concentrated. When the mind is released, he discerns that
the mind is released. When the mind is not released, he discerns that
the mind is not released.
"In this way he remains focused internally on the mind in & of
itself, or externally on the mind in & of itself, or both internally
& externally on the mind in & of itself. Or he remains focused
on the phenomenon of origination with regard to the mind, on the
phenomenon of passing away with regard to the mind, or on the phenomenon
of origination & passing away with regard to the mind. Or his
mindfulness that 'There is a mind' is maintained to the extent of
knowledge & remembrance. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the
mind in & of itself."
Mental Qualities
"And how does a monk remain focused on mental qualities in & of
themselves? There is the case where a monk remains focused on mental
qualities in & of themselves with reference to the five hindrances.
"And how does a monk remain focused on mental qualities in & of
themselves with reference to the five hindrances? There is the case
where, there being sensual desire present within, a monk discerns that
'There is sensual desire present within me.' Or, there being no sensual
desire present within, he discerns that 'There is no sensual desire
present within me.' He discerns how there is the arising of unarisen
sensual desire. And he discerns how there is the abandoning of sensual
desire once it has arisen. And he discerns how there is no future
arising of sensual desire that has been abandoned. [The same formula is
repeated for the remaining hindrances: ill will, sloth & drowsiness,
restlessness & anxiety, and doubt.]
"In this way he remains focused internally on mental qualities in
& of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained to the
extent of knowledge & remembrance. And he remains unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on mental qualities in & of themselves with reference to the
five hindrances...
"Furthermore, the monk remains focused on mental qualities in &
of themselves with reference to the seven factors for Awakening. And how
does a monk remain focused on mental qualities in & of themselves
with reference to the seven factors for Awakening? There is the case
where, there being mindfulness as a factor for Awakening present within,
a monk discerns that 'Mindfulness as a factor for Awakening is present
within me.' Or, there being no mindfulness as a factor for Awakening
present within, he discerns that 'Mindfulness as a factor for Awakening
is not present within me.' He discerns how there is the arising of
unarisen mindfulness as a factor for Awakening. And he discerns how
there is the culmination of the development of mindfulness as a factor
for Awakening once it has arisen. [The same formula is repeated for the
remaining factors for Awakening: analysis of qualities, persistence,
rapture, serenity, concentration, & equanimity.]
"In this way he remains focused internally on mental qualities in
& of themselves, or externally... unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the seven factors for
Awakening...
"Now, in anyone who would develop these four frames of reference in
this way for seven years, one of two fruits can be expected: either
gnosis right here & now, or — if there be any remnant of
clinging/sustenance — non-return.
"Let alone seven years. In anyone who would develop these four frames
of reference in this way for six years... five... four... three... two
years... one year... seven months... six months... five... four...
three... two months... one month... half a month, one of two fruits can
be expected: either gnosis right here & now, or — if there be any
remnant of clinging/sustenance — non-return.
"Let alone half a month. In anyone who would develop these four
frames of reference in this way for seven days, one of two fruits can be
expected: either gnosis right here & now, or — if there be any
remnant of clinging/sustenance — non-return.
"'This is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the
realization of Unbinding — in other words, the four frames of
reference.' Thus was it said, and in reference to this was it said."
§ 38. Breath Meditation.
"And how is mindfulness of in-&-out breathing developed &
pursued so as to bring the four frames of reference to their
culmination?
"On whatever occasion a monk (1) breathing in long discerns that he
is breathing in long; or breathing out long, discerns that he is
breathing out long; (2) or breathing in short, discerns that he is
breathing in short; or breathing out short, discerns that he is
breathing out short; (3) trains himself to breathe in... &... out
sensitive to the entire body; (4) trains himself to breathe in...
&... out calming bodily fabrications: On that occasion, monks, the
monk remains focused on the
body in & of itself — ardent,
alert, & mindful — putting aside greed & distress with reference
to the world. I tell you, monks, that this — the in-&-out breath —
is classed as a body among bodies, which is why the monk on that
occasion remains focused on the body in & of itself — ardent, alert,
& mindful — putting aside greed & distress with reference to
the world.
"On whatever occasion a monk (5) trains himself to breathe in...
&... out sensitive to rapture; (6) trains himself to breathe in...
&... out sensitive to pleasure; (7) trains himself to breathe in...
&... out sensitive to mental fabrications; (8) trains himself to
breathe in... &... out calming mental fabrications: On that occasion
the monk remains focused on
feelings in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world. I tell you, monks, that this — careful attention
to in-&-out breaths — is classed as a feeling among feelings, which
is why the monk on that occasion remains focused on feelings in &
of themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world.
"On whatever occasion a monk (9) trains himself to breathe in...
&... out sensitive to the mind; (10) trains himself to breathe in...
&... out satisfying the mind; (11) trains himself to breathe in...
&... out steadying the mind; (12) trains himself to breathe in...
&... out releasing the mind: On that occasion the monk remains
focused on the
mind in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. I don't say that there is mindfulness of in-&-out breathing
in one of confused mindfulness and no presence of mind, which is why the
monk on that occasion remains focused on the mind in & of itself —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"On whatever occasion a monk (13) trains himself to breathe in...
&... out focusing on inconstancy; (14) trains himself to breathe
in... &... out focusing on dispassion; (15) trains himself to
breathe in... &... out focusing on cessation; (16) trains himself to
breathe in... &... out focusing on relinquishment: On that occasion
the monk remains focused on
mental qualities in & of
themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He who sees clearly with
discernment the abandoning of greed & distress is one who oversees
with equanimity, which is why the monk on that occasion remains focused
on mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world.
"This is how mindfulness of in-&-out breathing is developed &
pursued so as to bring the four frames of reference to their
culmination."
§ 39. Mindfulness & Concentration.
"Having abandoned the five hindrances — imperfections of awareness
that weaken discernment — the monk remains focused on the body in &
of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings...
mind... mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. Just as if an elephant trainer were to plant a large post in the
ground and were to bind a forest elephant to it by the neck in order to
overcome its forest habits, overcome its forest memories & resolves,
overcome its distraction, fatigue, & fever over leaving the forest,
to make it delight in the town and to inculcate in it habits congenial
to human beings. In the same way, these four frames of reference are
bindings for the awareness of the disciple of the noble ones, for the
sake of overcoming his household habits, overcoming his household
memories & resolves, overcoming his distraction, fatigue, &
fever over leaving the household life, for the attainment of the right
method and the realization of Unbinding.
"Then the Tathagata trains him further: "Come, monk, remain focused
on the body in & of itself, but do not think any thoughts connected
with the body. Remain focused on feelings in & of themselves, but do
not think any thoughts connected with feelings. Remain focused on the
mind in & of itself, but do not think any thoughts connected with
mind. Remain focused on mental qualities in & of themselves, but do
not think any thoughts connected with mental qualities." With the
stilling of directed thoughts & evaluations, he enters the second
jhana..."
§ 40. Right Concentration.
Visakha: "Now what is concentration, what qualities are its themes, what qualities are its requisites, and what is its development?"
Sister Dhammadinna: "Singleness of mind is concentration;
the four frames of reference are its themes; the four right exertions
are its requisites; and any cultivation, development, & pursuit of
these qualities is its development."
"These are the four developments of concentration. What four? There
is the development of concentration that, when developed & pursued,
leads to a pleasant abiding in the here & now. There is the
development of concentration that... leads to the attainment of
knowledge & vision. There is the development of concentration
that... leads to mindfulness & alertness. There is the development
of concentration that, when developed & pursued, leads to the ending
of the effluents.
"And what is the development of concentration that, when developed
& pursued, leads to a pleasant abiding in the here & now? There
is the case where a monk — quite withdrawn from sensuality, withdrawn
from unskillful qualities — enters & remains in the first jhana:
rapture & pleasure born from withdrawal, accompanied by directed
thought & evaluation. With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, 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 jhana, of
which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasant abiding.' With the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is the development of concentration
that... leads to a pleasant abiding in the here & now.
"And what is the development of concentration that... leads to the
attainment of knowledge & vision? There is the case where a monk has
the perception of light, the perception of daytime (at any hour of the
day) well-fixed & well in hand. Day (for him) is the same as night,
night is the same as day. By means of an awareness open &
unhampered, he develops a brightened mind. This is the development of
concentration that... leads to the attainment of knowledge & vision.
"And what is the development of concentration that... leads to
mindfulness & alertness? There is the case where a monk is conscious
of feelings as they arise, as they persist, as they go totally to their
end. He is conscious of perceptions as they arise, as they persist, as
they go totally to their end. He is conscious of thoughts as they arise,
as they persist, as they go totally to their end. This is the
development of concentration that... leads to mindfulness &
alertness.
"And what is the development of concentration that... leads to the
ending of the effluents? There is the case where a monk remains focused
on arising & falling away with reference to the five
clinging-aggregates: 'Such is form, such its origination, such its
passing away. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origination, such its
passing away.' This is the development of concentration that... leads to
the ending of the effluents.
"These are the four developments of concentration."
"Now what, monks, is the five-factored noble right concentration?
There is the case where a monk — quite withdrawn from sensuality,
withdrawn from unskillful (mental) qualities — enters & remains in
the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. He permeates &
pervades, suffuses & fills this very body with the rapture &
pleasure born from withdrawal. There is nothing of his entire body
unpervaded by rapture & pleasure born from withdrawal.
"Just as if a skilled bathman or bathman's apprentice would pour bath
powder into a brass basin and knead it together, sprinkling it again
& again with water, so that his ball of bath powder — saturated,
moisture-laden, permeated within & without — would nevertheless not
drip; even so, monks, the monk permeates... this very body with the
rapture & pleasure born of withdrawal. There is nothing of his
entire body unpervaded by rapture & pleasure born from withdrawal.
This is the first development of the five-factored noble right
concentration.
"Furthermore, with the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, one-pointedness of awareness free from
directed thought & evaluation — internal assurance. He permeates
& pervades, suffuses & fills this very body with the rapture
& pleasure born of composure. There is nothing of his entire body
unpervaded by rapture & pleasure born of composure.
"Just like a lake with spring-water welling up from within, having no
inflow from east, west, north or south, and with the skies periodically
supplying abundant showers, so that the cool fount of water welling up
from within the lake would permeate & pervade, suffuse & fill it
with cool waters, there being no part of the lake unpervaded by the
cool waters; even so monks, the monk permeates... this very body with
the rapture & pleasure born of composure. There is nothing of his
entire body unpervaded by rapture & pleasure born of composure. This
is the second development of the five-factored noble right
concentration.
"And furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
'Equanimous & mindful, he has a pleasant abiding.' He permeates
& pervades, suffuses & fills this very body with the pleasure
divested of rapture, so that there is nothing of his entire body
unpervaded with pleasure divested of rapture.
"Just as in a blue-, white-, or red-lotus pond, there may be some of
the blue, white, or red lotuses which, born & growing in the water,
stay immersed in the water and flourish without standing up out of the
water, so that they are permeated & pervaded, suffused & filled
with cool water from their roots to their tips, and nothing of those
blue, white, or red lotuses would be unpervaded with cool water; even
so, monks, the monk permeates... this very body with the pleasure
divested of rapture. There is nothing of his entire body unpervaded with
pleasure divested of rapture. This is the third development of the
five-factored noble right concentration.
"And furthermore, with the abandoning of pleasure & stress — as
with the earlier disappearance of elation & distress — he enters
& remains in the fourth jhana: purity of equanimity &
mindfulness, neither-pleasure-nor-pain. He sits, permeating the body
with a pure, bright awareness, so that there is nothing of his entire
body unpervaded by pure, bright awareness.
"Just as if a man were sitting covered from head to foot with a white
cloth so that there would be no part of his body to which the white
cloth did not extend; even so, monks, the monk sits, permeating his body
with a pure, bright awareness. There is nothing of his entire body
unpervaded by pure, bright awareness. This is the fourth development of
the five-factored noble right concentration.
"And furthermore, the monk has his theme of reflection well in hand,
well attended to, well-pondered, well-penetrated by means of
discernment.
"Just as if one person were to reflect on another, or a standing
person were to reflect on a sitting person, or a sitting person were to
reflect on a person lying down; even so, monks, the monk has his theme
of reflection well in hand, well attended to, well-pondered,
well-penetrated by means of discernment. This is the fifth development
of the five-factored noble right concentration.
"When a monk has developed & pursued the five-factored noble
right concentration in this way, then whichever of the six higher
knowledges he turns his mind to know & realize, he can witness them
for himself whenever there is an opening.
"Suppose that there were a water jar, set on a stand, brimful of
water so that a crow could drink from it. If a strong man were to tip it
in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed & pursued the
five-factored noble right concentration in this way, then whichever of
the six higher knowledges he turns his mind to know & realize, he
can witness them for himself whenever there is an opening.
"Suppose there were a rectangular water tank — set on level round,
bounded by dykes — brimful of water so that a crow could drink from it.
If a strong man were to loosen the dykes anywhere at all, would water
spill out?"
"Yes, lord..."
"Suppose there were a chariot on level ground at four crossroads,
harnessed to thoroughbreds, waiting with whips lying ready, so that a
skilled driver, a trainer of tamable horses, might mount and — taking
the reins with his left hand and the whip with his right — drive out
& back, to whatever place and by whichever road he liked; in the
same way, when a monk has developed & pursued the five-factored
noble right concentration in this way, then whichever of the six higher
knowledges he turns his mind to know & realize, he can witness them
for himself whenever there is an opening."
§ 43.
There's no jhana
for one with no discernment,
no discernment
for one with no jhana.
But one with both jhana
& discernment
is on the verge
of Unbinding.
§ 44. Concentration & Discernment.
"Suppose that an archer or archer's apprentice were to practice on a
straw man or mound of clay, so that after a while he would become able
to shoot long distances, to fire accurate shots in rapid succession,
& to pierce great masses. In the same way, there is the case where a
monk... enters & remains in the first jhana: rapture & pleasure
born of withdrawal, accompanied by directed thought & evaluation.
He regards whatever phenomena there that are connected with form,
feeling, perception, fabrications, & consciousness as inconstant,
stressful, a disease, a cancer, an arrow, painful, an affliction, alien,
a dissolution, an emptiness, not-self. He turns his mind away from
those phenomena, and having done so, inclines his mind to the quality of
deathlessness: 'This is peace, this is exquisite — the resolution of
all fabrications, the relinquishment of all mental acquisitions, the
passing away of craving, dispassion, cessation, Unbinding.'
"Having attained this point, he reaches the ending of the mental
fermentations. Or, if not, then — through passion & delight for this
very quality [the discernment inclining to deathlessness] and from the
total wasting away of the first five of the Fetters [self-identity
views, grasping at precepts & practices, uncertainty, sensual
passion, and resistance] — he is due to be reborn [in the Pure Abodes],
there to be totally unbound, never again to return from that world."
(Similarly with the remaining levels of jhana.)
§ 45. Discernment & Release.
"With his mind thus concentrated, purified, & bright, the monk
directs it to the knowledge of the ending of the mental fermentations.
Just as if there were a pool of water in a mountain glen — clear,
limpid, & unsullied — where a man with good eyesight standing on the
bank could see shells, gravel, & pebbles, and also shoals of fish
swimming about & resting, and it would occur to him, 'This pool of
water is clear, limpid, & unsullied. Here are these shells, gravel,
& pebbles, and also these shoals of fish swimming about &
resting.' In the same way, the monk discerns, as it has come to be, that
'This is stress... This is the origination of stress... This is the
cessation of stress... This is the way leading to the cessation of
stress... These are mental fermentations... This is the origination of
fermentations... This is the cessation of fermentations... This is the
way leading to the cessation of fermentations.' His heart, thus knowing,
thus seeing, is released from the fermentations of sensuality,
becoming, & ignorance. With release, there is the knowledge,
'Released.' He discerns that 'Birth is ended, the holy life fulfilled,
the task done. There is nothing further for this world.' This, too, is a
reward of the contemplative life, visible here & now, more
excellent than the previous ones and more sublime. And as for another
visible fruit of the contemplative life, higher & more sublime than
this, there is none."
§ 46.
Washing my feet, I noticed
the
water.
And in watching it flow from high
to
low,
my heart was composed
like a fine thoroughbred steed.
Then taking a lamp, I entered the hut,
checked the bedding,
sat down on the bed.
And taking a pin, I pulled out the wick:
Like the flame's unbinding
was the liberation
of awareness.
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