Study Guide:
The Four Noble Truths
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Contents
* Introduction
* The First Noble Truth
* The Second & Third Noble Truths
* The Fourth Noble Truth
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Introduction
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.
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§ 1.
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 priests & 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 priests & contemplatives in the course of the future...All
the priests & 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.
[MN 61]
§ 2.
Once the Blessed One was staying at Kosambi in the Asoka tree
grove. Then, picking up a few Asoka leaves with his hand, he asked
the monks, 'How do you construe this, monks: Which are more
numerous, the few Asoka leaves in my hand or those overhead in the
Asoka grove?'
'The leaves in the hand of the Blessed One are few in number,
venerable sir. 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.'
[SN LVI.31]
§ 3.
'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 stress, aging is stress, death is stress; sorrow,
lamentation, pain, distress, & despair are stress; association
with what is not loved is stress, separation from what is loved is
stress, not getting what is wanted is stress. In short, the five
aggregates for sustenance are stress.
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 noble disciple 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 experienced. 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.
[AN VI.63]
§ 4.
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.'
[SN LVI.11]
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The First Noble Truth
§ 5.
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.
[SN XXXVIII.14]
§ 6.
Sariputta: Now what, friends, is the noble truth of stress? Birth
is stress, aging is stress, death is stress; sorrow, lamentation,
pain, distress, & despair are stress; not getting what is wanted
is stress. In short, the five aggregates for sustenance are
stress.
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 be 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 be be achieved by wishing. This
is the stress of not getting what one wants.
And what are the five aggregates for sustenance that, in short,
are stress? Form as an aggregate for sustenance, feeling as an
aggregate for sustenance, perception as an aggregate for
sustenance, fabrications as an aggregate for sustenance,
consciousness as an aggregate for sustenance: These are called the
five aggregates for sustenance that, in short, are stress.
This is called the noble truth of stress.
[MN 141]
§ 7.
The Buddha: These are the five aggregates for sustenance: form as
an aggregate for sustenance, feeling as an aggregate for
sustenance, perception as an aggregate for sustenance,
fabrications as an aggregate for sustenance, consciousness as an
aggregate for sustenance....These five aggregates for sustenance
are rooted in desire....
A certain monk: Is it the case that sustenance and the five
aggregates for sustenance are the same thing, or are they
separate?
The Buddha: Sustenance is neither the same thing as the five
aggregates for sustenance, nor are they separate. Whatever desire
& passion there is with regard to the five aggregates for
sustenance, that is the sustenance there....
The monk: To what extent does the term "aggregates" apply to the
aggregates?
The Buddha: Any form whatsoever -- past, present, or future;
internal or external; gross or subtle; inferior or superior; near
or far -- that is the form aggregate. Any feeling whatsoever --
past, present, or future...near or far -- that is the feeling
aggregate. Any perception whatsoever -- past, present, or
future... near or far -- that is the perception aggregate. Any
fabrications whatsoever -- past, present, or future...near or far
-- those are the fabrications aggregate. Any consciousness
whatsoever -- past, present, or future; internal or external;
gross or subtle; inferior or superior; near or far -- that is the
consciousness aggregate.
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.
[MN 109]
§ 8.
What do you call "form" (rupa)? Because it is afflicted (ruppati),
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.
What do you call feeling? Because it feels, 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.
What do you call perception? Because it perceives, 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.
What do you call fabrications? Because they fabricate fabricated
things, they are called fabrications. What fabricated things do
they fabricate? From form-ness, they fabricate form into a
fabricated thing. From feeling-ness, they fabricate feeling into a
fabricated thing. From perception-hood... From fabrication-hood...
From consciousness-hood, they fabricate consciousness into a
fabricated thing. Because they fabricate fabricated things, they
are called fabrications
What do you call consciousness? Because it cognizes, 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.
[SN XXII.79]
§ 9.
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]
§ 10. Form.
Sariputta: And what, friends, is form as an aggregate of
sustenance? 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....
[MN 28]
§ 11. 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.
[MN 44]
§ 12. 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.
[SN XXII.56]
§ 13.
Three kinds of fabrications: meritorious fabrications (ripening in
pleasure), demeritorious fabrications (ripening in pain), &
imperturbable fabrications (the formless states of jhana).
[DN 33]
§ 14. 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]
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The Second & Third Noble Truths
§ 15.
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.
[DN 22]
§ 16.
And what is the noble method that is rightly seen & rightly
ferreted out by discernment? There is the case where a noble
disciple 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.
[A X.92]
§ 17.
Sariputta: Now, the Blessed One has said, 'Whoever sees dependent
co-arising sees the Dhamma; whoever sees the Dhamma sees dependent
co-arising.'
[MN 28]
§ 18.
First there is the knowledge of the steadfastness of the Dhamma
(dependent co-arising), after which there is the knowledge of
Unbinding.
[SN XII.70]
§ 19.
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.
[SN XII.2]
§ 20.
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.
[SN XII.23]
§ 21.
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 depleted, the holy life fulfilled, the
task done. There is nothing further for this world.'
[SN XXII.53]
§ 22.
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.)
[SN XII.64]
§ 23.
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.
[DN 11]
------------------------------------------------------------------------
The Fourth Noble Truth
§ 24. 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 sexual intercourse. This is called right action.
And what is right livelihood? There is the case where a noble
disciple, 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 thought & evaluation, 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 in equanimity, mindful, & fully alert, and physically
sensitive of pleasure. He enters & remains in the third jhana, and
of him the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable 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.
[SN XLV.8]
§ 25. 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 priests 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
priests & 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 of 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.
[MN 117]
§ 26. 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.
[A X.99]
§ 27. 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.
[AN X.176]
§ 28. 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 that he is breathing in long; or
breathing out long, he discerns that he is breathing out long. Or
breathing in short, he discerns that he is breathing in short; or
breathing out short, he discerns that he is breathing out short.
He trains himself to breathe in sensitive to the entire body and
to breathe out sensitive to the entire body. He trains himself to
breathe in calming bodily fabrications and to breathe out calming
bodily fabrications. Just as a skilled turner or his apprentice,
when making a long turn, discerns that he is making a long turn,
or when making a short turn discerns that he is making a short
turn; in the same way the monk, when breathing in long, discerns
that he is breathing in long; or breathing out short, he discerns
that he is breathing out short....He trains himself to breathe in
calming bodily fabrications, and to breathe out calming the bodily
fabrications.
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 that he is walking.
When standing, he discerns that he is standing. When sitting, he
discerns that he is sitting. When lying down, he discerns that he
is 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 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...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 that he is feeling a painful feeling. When feeling a
pleasant feeling, he discerns that he is feeling a pleasant
feeling. When feeling a neither-painful-nor-pleasant feeling, he
discerns that he is feeling a neither-painful-nor-pleasant
feeling.
When feeling a painful feeling of the flesh, he discerns that he
is feeling a painful feeling of the flesh. When feeling a painful
feeling not of the flesh, he discerns that he is feeling a painful
feeling not of the flesh. When feeling a pleasant feeling of the
flesh, he discerns that he is feeling a pleasant feeling of the
flesh. When feeling a pleasant feeling not of the flesh, he
discerns that he is feeling a pleasant feeling not of the flesh.
When feeling a neither-painful-nor-pleasant feeling of the flesh,
he discerns that he is feeling a neither-painful-nor-pleasant
feeling of the flesh. When feeling a neither-painful-nor-pleasant
feeling not of the flesh, he discerns that he is 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 further appearance in the future
of sensual desire that has been abandoned. [The same formula is
repeated for the remaining hindrances: ill will, torpor &
lethargy, 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 of awakening. And
how does a monk remain focused on mental qualities in & of
themselves with reference to the seven factors of awakening? There
is the case where, there being mindfulness as a factor of
awakening present within, a monk discerns that 'Mindfulness as a
factor of awakening is present within me.' Or, there being no
mindfulness as a factor of awakening present within, he discerns
that 'Mindfulness as a factor of awakening is not present within
me.' He discerns how there is the arising of unarisen mindfulness
as a factor of awakening. And he discerns how there is the
culmination of the development of mindfulness as a factor of
awakening once it has arisen. [The same formula is repeated for
the remaining factors of 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 of 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.
[MN 10]
§ 29. 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 -- subduing 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 -- subduing 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 --
subduing 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 -- subduing 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.
[MN 118]
§ 30. 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 noble disciple, 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 thought &
evaluation, he enters the second jhana....
[MN 125]
§ 31. 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.
[MN 44]
§ 32.
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
thought & evaluation, 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 in equanimity, mindful &
alert, and physically sensitive of pleasure. He enters & remains
in the third jhana, and of him the Noble Ones declare, 'Equanimous
& mindful, he has a pleasurable 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
aggregates for sustenance/clinging: '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.
[AN IV.41]
§ 33.
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 thought & evaluation,
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 in
equanimity, mindful & fully alert, and physically sensitive of
pleasure. He enters & remains in the third jhana, and of him the
Noble Ones declare, 'Equanimous & mindful, he has a pleasurable
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, venerable sir.
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, venerable sir...
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.
[AN V.28]
§ 34.
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.
[Dhp 372]
§ 35. 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, perceptions, fabrications, &
consciousness as inconstant, stressful, a disease, a cancer, an
arrow, painful, an affliction, alien, a dissolution, a void,
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 of the five Fetters
[self-identity views, grasping at precepts & practices,
uncertainty, sensual passion, and irritation] -- 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.)
[AN IX.36]
§ 36. 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 is actually present, 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.
[DN 2]
§ 37.
[Sister Patacara:]
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.
[Thig V.10]
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Revised: Tue 2 November 1999
http://www.accesstoinsight.org/study/truths.html
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