Maha-Satipatthana Sutta
(Digha Nikaya 22)
The 4 Foundations of Mindfulness
I have heard that on one occasion the Blessed One was staying in the
Kuru country. Now there is a town of the Kurus called
Kammasadhamma.
There the Blessed One addressed the
Bhikkhus, "Bhikkhus."
"Venerable Sir. " the Bhikkhus replied.
Then the Blessed One spoke this:
"There is this one & only 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 gaining
the right path & for the realization of Unbinding - which also is
called:
The Four Frames of Reference,
The Four Foundations of Awareness.
The Four Establishments of Mindfulness.
What four?
There is the event where a Bhikkhu remains focused on the Body just
as a body - enthusiastic, alert, & aware thereby eliminating any
hunger & agony arising relating to the world.
He remains focused on the Feeling just as a feeling - enthusiastic,
alert & aware - thereby eliminating any desire & trouble originating
in the world.
He remains focused on the Mind just as a mind - enthusiastic,
alert & aware - thereby eliminating any craving & aversion arising
towards the world.
He remains focused on the Mental State just as a mental state -
enthusiastic, alert, & aware - thereby eliminating any mental
attraction & repulsion from the world.
Body contemplation: Kayanupassana:
And how does a Bhikkhu remain focused on the body just as a body?
[1: Mindfulness by Breathing: Anapanasati]
For that purpose the Bhikkhu having gone into the nature,
to the shade of a tree, or to an empty building sits down folding
his legs crosswise, holding his body erect and focusing mindfulness
around the mouth.1 Always aware, he breathes in; continuously mindful
he breathes out.
Inhaling long, he notes that he is inhaling long; or exhaling long,
he notes that he is exhaling long. Inhaling short, he discerns that
he is inhaling short; exhaling short, he observes the short
exhalation.
He trains himself to inhale experiencing to the entire body and to
exhale perceiving to the entire body. He trains himself to inhale
calming bodily construction and to exhale calming bodily construction.
Just as a skilled turner or his apprentice, when making a long turn,
knows that he is making a long turn, or when making a short turn
recognizes that he is making a short turn; in the same way the Bhikkhu,
when inhaling long, notes that he is inhaling long & when exhaling
short,
then he notes that he is exhaling short... He trains himself to inhale
while calming bodily construction, and to breathe out while stilling
bodily construction.
In this way he remains focused internally on the body as just an
assemblage,
or externally on the body as just a form, or both internally &
externally
on the body in & of itself. Or he pays attention to the origination of
the phenomenon of the body, to the passing away of the body
phenomenon,
or to both arising & vanishing of the body formation3. Or his is just
aware that 'There is this body' to the extent of recognition &
remembrance.
And so do he remain independent, unsustained by & unattached to
anything
in the world. This is how a Bhikkhu remains focused on the body just
as a body,
just as a form, just as a clustered assemblage.
(Impersonal, not-me-nor-I-nor-self, impermanent & painful.)
[2: Clear Comprehension of current posture: Sampajanna]
Furthermore, when walking, then the Bhikkhu notes that he is walking.
When standing, then he discerns that he is standing. When sitting,
then he recognizes that he is sitting. When lying down, he remarks
that he
is lying down. Or however his body is disposed, that is how he knows
it to be.
In this way he remains focused internally on the body in & of itself,
or focused externally...
Unsustaining & unclinging to anything in the world.
This is also how a Bhikkhu remains focused on the body just as a body.
(A primitive robot, a selfless machine)
[3: Clear Comprehension of current action. Know what you Do!]
Moreover, when going forward & returning, he makes himself fully alert
& aware;
when looking toward & looking away... when bending & extending his
limbs...
when carrying his outer cloak, his robe & his bowl... when eating,
drinking, chewing, & savoring... when urinating & defecating...when
walking,
standing, sitting, falling asleep, waking up, talking, & remaining
silent,
whatever he does, he makes himself fully alert & aware.
In this way he remains focused internally on the body just as a body,
or
focused externally... unsupported & unclinging to anything in the
world.
This is how a Bhikkhu remains focused on the body just as a body.
(A risky thing prone to pain, sickness, ageing, decay & death!)
[4: The disgusting (asubha) organs of the Body.]
Additionally... 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 examine the contents noting; ‘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, friends, a Bhikkhu reviews this very body from the
scalp
of the head on downwards, from the soles of the feet upwards,
covered by skin and full of various kinds of disgusting & dirty
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, slime, feces, bile,
lymph, pus, blood, sweat, fat, tears, skin-oil, spit, snot, fluid in
the joints,
urine.'
(an unstable sack of skin, organs, bones & filth)
In this way he remains focused internally on the body just as a body,
or focused externally... unsustained by & unattached to anything in
the world.
This is also how a Bhikkhu remains focused on the body just as a body.
[5: Analysis into the 4 Great Elements.]
Additionally... just as a skilled butcher or his pupil, having killed
a cow,
would sit at a crossroads cutting it up into pieces, the Bhikkhu
contemplates
this very body however it stands, however it is disposed, it is
composed of
elements: 'In this body there is the solid earth element (extension),
the liquid fluid element (cohesion), the fire element (heat), & the
wind element
(motility of diffusion).'
In this way he remains focused internally on the body just as a body,
or
focused externally... unsustained by & unattached to anything in the
world.
This is also how a Bhikkhu remains focused
on the body just as a body.
(Just four forces: stiffening, joining,
transforming & one conferring motion.)
[6: Corpse contemplation]
Moreover, as if he were to see a corpse thrown away in a cemetery one
day,
two days, and three days dead swollen, purple, & rotting, he imagines
exactly the same to happen to this very body, 'This body, too: Such is
its nature;
such is its future, such its inevitable destiny...'
Or again, as if he were to see a corpse cast away in a cemetery,
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 yet still connected with sinews...
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 spinal vertebrae, here a rib, there a chest bone, here a
shoulder bone,
there a neck bone, here a jaw, there a tooth, here a skull...
the bones whitened, somewhat like the color of shells...
piled up, more than a year old...
& finally decomposed into a powder:
He imagines the same will happen to this very body;
'This body, too: Such is its nature,
such will it become,
it is not free from that destiny!'
(Quite ultra realistic!)
In this way he remains focused internally on the body just as a body,
or externally on the body just as a body, or focused both internally
(from inside) & externally (from outside) on the body just as a body.
Or he remains focused on the origination of the phenomenon of the
body,
on the vanishing of the phenomenon of the body, or on the phenomenon
of
passing the body. Or he is just aware of that fact: 'There is
phenomena body'
to the extent of understanding & remembrance. And thus does he remain
independent,
unsustained by & unattached to anything in the world. This is also how
a Bhikkhu
remains focused on the body just as a body.
Consideration of Feeling: Vedananupassana
And how does a Bhikkhu remain focused on feeling just as feeling?
For that purpose a Bhikkhu,
when feeling a painful feeling, then he notes that is feeling a
painful feeling.
When feeling a pleasant feeling, then he that he is feeling a pleasant
feeling.
When feeling a neither-painful-nor-pleasant feeling, he discerns that
he is
feeling a neutral feeling.
When feeling a painful feeling of the body, of this life, of this
world,
a painful secular feeling, them he notes that he is feeling a painful
feeling
of the body, of this life, of this world, a painful secular feeling.
When feeling a painful feeling of not of the body, not of this life,
not of this world, a painful religious feeling, he notes too that he
is feeling a painful feeling not of the body, not of this life,
not of this world.
When feeling a pleasant feeling from the body, of this life, of this
world,
a pleasant secular feeling, then he notes that he is feeling a
pleasant feeling
from the body, of this world, a pleasant worldly feeling.
When feeling a pleasant feeling not of the body, not of this life,
not of this world, a pleasant holy feeling, he recognizes that he is
feeling a
pleasant feeling not of the body, not of this life, not of this world,
a pleasant
sacred feeling. (Example: The Ease of Peace!)
When feeling a neither-painful-nor-pleasant feeling of the body, of
this life,
of this world, a neutral secular feeling, he discerns that he is
feeling a
neither-painful-nor-pleasant feeling of the body, of this life, of
this world,
an indifferent secular feeling.
When feeling a neither-painful-nor-pleasant feeling not of the body,
not of this life, not of this world, a neutral holy feeling, he notes
that he
is feeling a neither-painful-nor-pleasant feeling not of the body,
not of this life, not of this world, a sacred neutral feeling.
(Example: The Calm of Peace)
In this way he remains focused internally on feeling (own feeling)
just as feeling, or on feeling externally (the feeling of others) just
as feeling,
or both internally & externally on feelings just as feelings.
Or he remains focused on the origination of phenomenon of feeling,
on the vanishing of the feeling phenomenon, or on the arising &
passing away of
the occurrence of feeling. (4)
Or he is remaining aware of that 'There are feelings' to the extent of
comprehension & remembrance. And in this way he remains independent,
unsustained by & unattached to anything in this world.
This is how a Bhikkhu remains focused on feeling just as feeling.
(Not hunting objects which sensation gives rise to pleasant feeling.)
Reflections on the Moods of Mind: Cittanupassana
And how does a Bhikkhu remain focused on the mind as just
mind?
For this purpose the Bhikkhu, when the mind is attracted, recognizes
that the mind is attracted. When the mind is without this desire,
he distinguishes that the mind is without such craving.
When the mind is aversive, he recognizes that the mind is in anger.
When the mind is without such hate, he discerns that now the mind is
without this mental repulsion.
When the mind is confused he recognizes that the mind is so deluded.
When the mind is without this delusion & doubt, he detects that now is
the
mind unconfused & thus without this uncertainty.
When the mind is restricted, he recognizes that the mind is
contracted.
(In the prison of sloth)
When the mind is scattered, he recognizes that the mind is distracted.
(In slavery of restlessness & regrets)
When the mind is enlarged, he recognizes that the mind is enlarged.
(Aloof, serene, absorbed, refined)
When the mind is not enlarged, he recognizes that the mind is not
enlarged.
When the mind can be improved on, he recognizes that the mind can be
enhanced.
When the mind is unsurpassable, he recognizes that the mind is supreme
&
incomparable.
When the mind is concentrated, he recognizes that the mind is
concentrated.
When the mind is not concentrated, he recognizes that the mind is not
concentrated.
When the mind is released, he recognizes that the mind is released,
liberated &
set free.
When the mind is not released, he recognizes that the mind is not
released
liberated & set free.(5)
In this way he remains focused internally on the mind (own mind) just
as a mind,
or externally on the mind (others mind) just as a mind, or both
internally &
external on the mind just as a mind.
Or he remains focused on the arising of the phenomenon of mind, on the
passing
away of the phenomenon of mind, or on the phenomenon of passing
(arising & ceasing) of minds. Or he is just aware of the fact that 'There is a mind’ to
the extent
of understanding & remembrance. And thus he remains independent,
unsustained &
unattached to anything in this world. (Including mind & moods)
This is how a Bhikkhu remains focused on the mind just as a mind.
(Just like various TV stations Zip zap!)
Mental States, Objects & Qualities:
Dhammanupassana
And how does a Bhikkhu remain focused on mental states just as mental
states?
[1; The five hindrances: Nivarana]
For this purpose the Bhikkhu remains focused on mental states just as
mental
states regarding the five hindrances. And how does a Bhikkhu remain
focused on
the five hindrances as just mental states?
Sensual –Desire (Kama-chanda):
Here, when there is sensual desire present within, the Bhikkhu detects
that
sensual desire is present. Or, there being no sensual desire present
within,
he detects that no sensual desire is present within me.
He observes the arising of unarisen sensual desire. And he observes
the removal
of arisen sensual desire. (By reflection on the disgusting aspects of
the
desire-inducing object. The intestines of a potential partner, the
fatness of
overeating, the lung-cancer of the cigarette, the obsession of money &
power.)
And he discerns how there is no further arising in the future of
sensual desire
that has been cut down.
Ill-Will (Vyapada):
When ill will is present within, the Bhikkhu then perceives that ill
will is
present within him.
When no ill will present within, he detects that no ill will is
present within him.
He observes the arising of ill will. And he observes how there is the
elimination
of arisen ill will once. (Universal Friendliness!)
And he comprehends how there cannot be any future arising of
irreversibly
uprooted ill will.
Lethargy & Laziness (Thina-Middha):
When lethargy & laziness is present within, the Bhikkhu detects:
Lethargy &
laziness is present now.
When lethargy & laziness is not present, then the Bhikkhu notes:
Lethargy &
laziness is not present.
He observes the arising of lethargy & laziness, and he observes arisen
lethargy & laziness is eliminated. (By noting the sloth caused by
overeating &
by systematic & frequent reflection on the mental qualities of
Initiative,
Launching & Endurance).
And he realizes how there is no future arising
of
lethargy & laziness that has been utterly removed.
Restlessness & Regret (Uddacca-Kukkucca):
When restlessness & regret is present within, the Bhikkhu detects the
present
restlessness & regret.
When no restlessness & regret is present, the Bhikkhu senses that no
restlessness & regret is present.
He observes the arising of restlessness & regret & he observes how
arisen
restlessness & regret is removed. (By noting the non-calm mind & by
reflecting
frequently on the twofold tranquility of mind & body.)
And he apprehends how there cannot be any future arising of entirely
eradicated
restlessness & regret.
Uncertainty & Doubt (Vicikiccha):
When there is uncertainty present within the Bhikkhu detects that
‘Uncertainty is present within me.'
When no uncertainty is present within, he detects that: '
No uncertainty is present within me.'
He observes the cause arising of unarisen uncertainty &
he observes how there is the removal of arisen uncertainty.
(By neglecting unsolvable questions giving rise to doubt & by
instead only consider what is advantageous & detrimental, blamable &
unblamable,
ordinary & excellent & what is on the bright side & what is on the
dark side.
So do the doubt & confusion evaporate.) And he discerns how there
cannot be any
future arising of uncertainty that has been thus all eliminated &
cleared.
In this way he remains focused internally on (own) mental states as
mental states,
or externally on (others) mental states as mental states, or both
internally &
externally on mental states as mental states.
Or he remains focused on the arising of the phenomenon of mental
states,
on the passing away of the phenomenon of mental states, or on the
passing
(ceaseless arising & ceasing) of the phenomenon of mental states.
Or he is just aware of that 'There are mental states' to the extent
of
understanding & remembrance. And thus do he remain independent,
unsustained
by & unattached to anything in the world. This is how a Bhikkhu
remains focused
on the mental states of the five hindrances.
[2: The Five Clusters: Khandhas]
Furthermore, the Bhikkhu remains focused on mental states as mental
states in
relation to the five Clusters of clinging. (Form/body, feeling,
perception,
construction & consciousness) And how does he remain focused on mental
states
just as mental states in relation to the five Clusters of clinging?
Here the Bhikkhu determines:
Such is form, so is the cause of origin of form & so is the vanishing
of form...
Such is feeling, so is the cause of origin of feeling &
so is the vanishing of feeling...
Such is perception, so is the cause of origin of perception &
so is the vanishing of perception...
Such is construction, so is the cause of origin of construction &
so is the vanishing of construction...
Such is consciousness, so is the cause of origin,
so is the vanishing of consciousness.
In this way he remains focused internally on (own) mental states just
as
mental states, or focused externally on (others) mental states just as
mental
states. Unsustained by & unattached to anything in the world.
This is how a Bhikkhu remains focused on mental states just as mental
states
in relation to the five Clusters of clinging.
[3: The Six internal Sense bases & their external Objects]
For this purpose the Bhikkhu considers the eye, he considers forms &
he realizes
the addiction that arises dependent on both. He understands what
causes arising
of an unarisen sense addiction to seeing forms. He comprehends how
there is the
elimination of such an arisen addiction. And he comes to know how
there cannot
be any future arising of such sense obsession once it has been
completely uprooted.
Exactly so too do he considers the ear, he considers sounds & he
realizes the
addiction that arises dependent on both. He understands what causes
arising of
an unarisen sense addiction to hearing sounds. He comprehends how
there is the
elimination of such an arisen addiction. And he comes to know how
there cannot
be any future arising of such sense obsession once it has been
completely uprooted.
Exactly so too do he considers the nose, he considers smell & he
realizes
the addiction that arises dependent on both. He understands what
causes arising
of an unarisen sense addiction the sniffing scents. He comprehends how
there is
the elimination of such an arisen addiction. And he comes to know how
there
cannot be any future arising of such sense obsession once it has been
completely
uprooted.
Exactly so too do he considers the tongue, he considers taste & he
realizes
the addiction that arises dependent on both. He understands what
causes
arising of an unarisen sense addiction to savoring flavors. He
comprehends
how there is the elimination of such an arisen addiction.
And he comes to know how there cannot be any future arising of such
sense
obsession once it has been completely uprooted.
Exactly so too do he reflect on the body, he reflect on touch & he
realizes
the addiction that arises dependent on both. He understands what
causes arising
of an unarisen sense addiction to touching tangible objects.
He comprehends how there is the elimination of such an arisen
addiction.
And he comes to know how there cannot be any future arising of such
sense
obsession once it has been completely uprooted.
Exactly so too do he reflect on the mind, he reflect on the mental
objects of
ideas, thoughts, moods ao. mental states & he realizes the addiction
that arises
dependent on both. He understands what causes arising of an unarisen
sense
addiction to enjoying various mental states. He comprehends how there
is the
elimination of such an arisen addiction. And he comes to know how
there cannot
be any future arising of such sense obsession once it has been
completely
uprooted.
In this way he remains focused internally on the mental states just as
mental
states, or focused externally... unsustained by & unattached to
anything in the
world. This is how a Bhikkhu remains focused on mental states just as
mental
states in relation to the sixfold internal & external sense media.
[4: The Seven Factors of Awakening]
Moreover, the Bhikkhu remains focused on mental states just as mental
states
in relation to the Seven Factors of Awakening. And how does he remain
focused
on mental states just as mental states in relation to the Seven
Factors of
Awakening?
When the Mindfulness factor of awakening is present within, he
recognizes:
'The Mindfulness factor of awakening is present within me now.'
When no Mindfulness factor of awakening is present within,
he recognizes: 'Mindfulness factor of awakening is not present within
me now.'
He also knows the cause arising of not yet arisen Mindfulness factor
of awakening.
And he comprehends how the development of the already arisen
Mindfulness
factor of awakening is completed into fulfilled culmination.
When the investigation factor of awakening is present within,
he recognizes: 'The Investigation factor of awakening is present
within me now.'
When no investigation factor of awakening is present within,
he recognizes: 'The Investigation factor of awakening is not present
within me now.
' He also realizes the cause arising of not yet arisen investigation
factor of
awakening. And he comprehends how the development of the already
arisen
Investigation factor of awakening is completed into fulfilled
culmination.
When the energy of enthusiasm factor of awakening is present within,
he recognizes: 'The Energy of enthusiasm factor of awakening is
present within
me now.' When no Energy of enthusiasm factor of awakening is present
within,
he recognizes: 'The Energy of enthusiasm factor of awakening is not
present
within me now.' He also realizes the cause arising of not yet arisen
Energy
of enthusiasm factor of awakening. And he comprehends how the
development of
the already arisen Energy of enthusiasm factor of awakening is
completed
into fulfilled culmination.
When the Rapture of joy factor of awakening is present within,
he recognizes: 'The Rapture of joy factor of awakening is present
within me now.'
When no Rapture of joy factor of awakening present within,
he recognizes: 'The Rapture of joy factor of awakening is not present
within
me now.' He also realizes the cause arising of not yet arisen Rapture
of joy
factor of awakening. And he comprehends how the development of the
already arisen
Rapture of joy factor of awakening is completed into fulfilled
culmination.
When the Tranquility factor of awakening is present within,
he recognizes: 'The Tranquility factor of awakening is present within
me now.'
When no Tranquility factor of awakening is present within, he
recognizes:
'The Tranquility factor of awakening is not present within me now.'
He also realizes the cause of arising of not yet arisen Tranquility
factor of
awakening. And he comprehends how the development of the already
arisen
Tranquility factor of awakening is completed into fulfilled
culmination.
When the Concentration factor of awakening is present within, he
recognizes:
'The Concentration factor of awakening is present within me now.'
When no Concentration factor of awakening present within, he
recognizes:
'The Concentration factor of awakening is not present within me now.'
He also realizes the cause of arising of not yet arisen Concentration
factor
of awakening. And he comprehends how the development of the already
arisen
Concentration factor of awakening is completed into fulfilled
culmination.
When the Equanimity factor of awakening is present within, he
recognizes:
‘The Equanimity factor of awakening is present within me now.'
When no Equanimity factor of awakening is present within, he
recognizes:
‘The Equanimity factor of awakening is not present within me now.'
He also realizes the cause of arising of not yet arisen Equanimity
factor of
awakening. And he comprehends how the development of the already
arisen
Equanimity factor of awakening is completed into fulfilled
culmination.
In this way he remains focused internally on mental states just as
mental states,
or externally... unsustained by & unattached to anything in the world.
This is how a Bhikkhu remains focused on mental states just as mental
states
in relation to the Seven Factors of Awakening.
[5: The Four Noble Truths]
Finally, the Bhikkhu remains focused on mental states just as mental
states
in relation to the Four Noble Truths. And how does he remain focused
on mental
states just as mental states in relation to the Four Noble Truths?
There is the case where he recognizes, as it is actually present, that
Such is Misery...
Such is the Origin of Misery...
Such is the end of Misery...
Such is the way leading to the ending of Misery.
Now what is the Noble Truth of Misery?
Birth is Misery, aging is Misery & death is Miserable; sorrow,
lamentation,
pain, distress, & despair are Miserable; association with the disliked
is Misery;
separation from what one like is Misery; getting what is not wanted is
Misery.
In short, the five Clusters of clinging are Misery.
And what is birth? Whatever birth, delivery, descent, coming-to-be,
appearance, emergence of the Clusters, & acquisition of the senses &
abilities of the various beings in this or that group of beings,
that is called birth.
And what is aging? Whatever aging, decay, wasting, graying, wrinkling,
decline of vitality, weakening of the abilities 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, breaking up of the Clusters, the
casting off
of the body, the loss of form, the interruption in the life force of
the
various beings in this or that group of beings, that is called death.
And what is sorrow? Whatever sorrow, depression, grief, sadness,
inward
suppression of anyone suffering from adversity, touched by a
distressing
thing, that is called sorrow.
And what is lamentation? Whatever crying, grieving, lamenting,
weeping,
wailing, lamentation of anyone suffering from adversity, touched by a
agonizing thing, that is called lamentation.
And what is pain? Whatever is experienced as bodily pain, bodily
distress,
ache or discomfort born of bodily contact, that is called pain.
And what is distress? Whatever is experienced as mental pain, mental
misery,
grief or anxiety born of mental contact, that is called distress.
And what is despair? Whatever despair, hopelessness, sadness &
desperation
of anyone suffering from disaster, touched by a depressing thing, that
is
called despair.
And what is the misery of association with the disliked?
When disgusting, displeasing, disagreeable & unattractive sights,
sounds,
smells, flavors, or tactile sensations occur to one; or one has
connection,
contact, relationship & interaction with those who wish one ill, who
wish
for one's harm, who wish for one's discomfort, who wish one no
security from
the yoke. This is called the misery of association with the disliked.
And what is the misery of separation from what one like? There is the
case
where desirable, pleasing, agreeable & attractive sights, sounds,
smells,
flavors, or tactile sensations do not occur to one; or one has no
connection,
no contact, no relationship & no interaction with those who wish one
well,
who wish for one's advantage, who wish for one's comfort, who wish one
security
from the yoke, nor with one's mother, father, brother, sister,
friends,
companions, or relatives. This is called the misery of separation from
the
liked.
And what is the misery of getting what one does not want? In beings
subject
to birth, the wish arises, 'Oh may we not be reborn again.' But this
is not
be achieved by wishing. This is the disappointment of getting what one
does
not want. In beings prone to aging... illness... death... sorrow, lamentation, pain, distress, & despair, the wish arises; 'Oh may we
not
experience any aging... illness... death... sorrow, lamentation, pain,
distress, & despair & may aging... illness...death... sorrow,
lamentation,
pain, distress, & despair not come to us…'
But this is not be achieved
by wishing.
This is the misery of getting what one not wants.
And what are the five Clusters of clinging that, in short, is Misery?
Form is a cluster of clinging., feeling is a cluster of clinging,
perception
is a cluster of clinging, construction is a cluster of clinging,
consciousness
is a cluster of clinging: These are called the five Clusters of
clinging that,
in short, is Misery. This is called the Noble Truth of Misery!
And what is the Noble Truth of the Origin of Misery? The craving that
results
in further becoming
joined with passion & enjoyment, delighting now here & now there ie:
Craving for Sensuality.
Craving for Becoming,
Craving for non-Becoming. 6
And where does this craving arise, when arising ? And where, when
remaining,
does it reside?
Where whatever is appealing, attractive & tempting in the world:
That is where this craving arises, when arising. That is where, when
remaining,
it resides.
And what is appealing, attractive & tempting in the world?
The sight of the eye is appealing, attractive & tempting in the world.
That is where this craving arises, when arising.
That is where, when remaining, it resides. The hearing of the ear is
appealing,
attractive & tempting in the world...
The smelling of the nose is appealing, attractive & tempting in the
world...
The tasting of the tongue is appealing, attractive & tempting in the
world...
The touch of the body is appealing, attractive & tempting in the
world...
The thought of the mind is appealing, attractive & tempting in the
world...
That is where this craving arises, when arising.
That is where this craving resides, when remaining..
Forms are appealing, attractive & tempting in the world ...
Sounds are appealing, attractive & tempting in the world ...
Smells are appealing, attractive & tempting in the world ...
Tastes are appealing, attractive & tempting in the world ...
Tactile sensations are appealing, attractive & tempting in the world
...
Ideas & mental states are appealing, attractive & tempting in the
world ...
That is where this craving arises, when arising.
That is where this craving resides, when remaining.. ...
Eye-consciousness is appealing, attractive & tempting in the world ...
Ear-consciousness is appealing, attractive & tempting in the world ...
Nose-consciousness is appealing, attractive & tempting in the world
...
Tongue-consciousness is appealing, attractive & tempting in the world
...
Body-consciousness is appealing, attractive & tempting in the world
...
Mental-consciousness is appealing, attractive & tempting in the
world...
That is where this craving arises, when arising.
That is where, when remaining, it resides. ...
Eye-contact is appealing, attractive & tempting in the world ...
Ear-contact is appealing, attractive & tempting in the world ...
Nose-contact is appealing, attractive & tempting in the world ...
Tongue-contact is appealing, attractive & tempting in the world ...
Body-contact is appealing, attractive & tempting in the world ...
Mind-contact is appealing, attractive & tempting in the world ...
That is where this craving arises, when arising.
That is where this craving resides, when remaining.. ...
Feeling born of eye-contact is appealing, attractive & tempting
in the world ...
Feeling born of ear-contact is appealing, attractive & tempting in the
world ...
Feeling born of nose-contact is appealing, attractive & tempting in
the world ...
Feeling born of tongue-contact is appealing, attractive & tempting in
the world...
Feeling born of body-contact is appealing, attractive & tempting in
the world...
Feeling born of mental-contact is appealing, attractive & tempting in
the world...
That is where this craving arises, when arising.
That is where this craving resides, when enduring...
Perception of forms is appealing, attractive & tempting in the world
...
Perception of sounds is appealing, attractive & tempting in the world
...
Perception of smells is appealing, attractive & tempting in the world
...
Perception of tastes is appealing, attractive & tempting in the world
...
Perception of tactile sensations is appealing, attractive & tempting
in the world ...
Perception of ideas & mental states are appealing, attractive &
tempting in the world ...
That is where this craving arises, when arising.
That is where this craving resides, when lasting ...
Intention for forms is appealing, attractive & tempting in the world
...
Intention for sounds is appealing, attractive & tempting in the world
...
Intention for smells is appealing, attractive & tempting in the world
...
Intention for tastes is appealing, attractive & tempting in the world
...
Intention for tactile sensations is endearing & alluring in the world
...
Intention for ideas & mental states are appealing, attractive &
tempting in
the world ... That is where this craving arises, when arising.
That is where this craving resides, when remaining.. ...
Craving for forms is appealing, attractive & tempting in the world ...
Craving for sounds is appealing, attractive & tempting in the world
...
Craving for smells is appealing, attractive & tempting in the world
...
Craving for tastes is appealing, attractive & tempting in the world
...
Craving for tactile sensations is appealing, attractive & tempting in
the world ...
Craving for ideas & mental states are appealing, attractive & tempting
in the
world ... That is where this craving arises, when arising.
That is where this craving resides when remaining ...
Thought directed at forms is appealing, attractive & tempting in the
world ...
Thought directed at sounds is appealing, attractive & tempting in the
world ...
Thought directed at smells is appealing, attractive & tempting in the
world ...
Thought directed at tastes is appealing, attractive & tempting in the
world ...
Thought directed at tactile sensations is appealing, attractive &
tempting
in the world ...
Thought directed at ideas & mental states are appealing, attractive &
tempting
in the world ... That is where this craving arises, when arising.
That is where this craving resides, when lasting. ...
Thought sustained at forms is appealing, attractive & tempting in the
world ...
Thought sustained at sounds is appealing, attractive & tempting in the
world ...
Thought sustained at smells is appealing, attractive & tempting in the
world ...
Thought sustained at tactile sensations is appealing, attractive &
tempting
in the world ...Thought sustained at ideas is appealing, attractive &
tempting
in the world. That is where this craving arises, when arising.
That is where this craving resides, when lasting.
This is called the Noble Truth of the Origin of Misery!
And what is the Noble Truth of the End of Misery?
The remainderless rejection, relinquishment, fading, termination &
final release
from that very craving.
And where, when being cut, is this craving left? And where, does it
cease when
ceasing?
Whatever is appealing, attractive & tempting in the world:
[best right at the contact]
that is where, when being cut, this craving is eliminated.
That is where it ceases, when ceasing.
And what is appealing, attractive & tempting in the world?
The sight of the eye is appealing, attractive & tempting in the world.
The hearing of the ear is …
The ideas of the mind is …
That is where, when being cut, this craving is eliminated.
That is where this craving ceases, when ceasing.
[right at contact between object, sense organ and sense consciousness]
That is where, when being cut, this craving is left behind.
That is where, when ceasing, it ceases.]
Also at: The ear... The nose; The tongue; The body; The mind;
Also at: Forms; Sounds; Smells; Tastes; Tactile sensations;
Ideas;
Also at: Eye-consciousness; Ear-consciousness; Nose-consciousness;
Tongue-consciousness; Body-consciousness; Intellect-consciousness;
Also at: Eye-contact; Ear-contact; Nose-contact; Tongue-contact;
Body-contact; Intellect-contact;
Also at: Feeling born of eye-contact; Feeling born of ear-contact;
Feeling born of nose-contact; Feeling born of tongue-contact;
Feeling born of body-contact; Feeling born of intellect-contact;
Also at: Perception of forms; Perception of sounds; Perception of
smells;
Perception of tastes; Perception of tactile sensations; Perception
of ideas;
Also at: Intention for forms; Intention for sounds; Intention for
smells;
Intention for tastes; Intention for tactile sensations; Intention
for ideas;
Also at: Craving for forms; Craving for sounds; Craving for smells;
Craving for tastes; Craving for tactile sensations; Craving for
ideas;
Also at: Thought directed at forms; Thought directed at sounds;
Thought directed at smells; Thought directed at tastes;
Thought directed at tactile sensations; Thought directed at ideas;
Also at: Thought sustained at forms... Thought sustained at sounds...
Thought sustained at smells... Thought sustained at tastes...
Thought sustained at tactile sensations... Thought sustained at ideas
is
appealing, attractive & tempting in the world. That is where,
when being cut off & terminated, this craving is eliminated.
That is where this craving ceases, when ceasing.
This is called the Noble Truth of the End of Misery!
And what is the Noble Truth of the Way to the End of Misery?
Just this very Noble Eightfold Way: Right view, right intention, right
speech,
right action, right livelihood, right effort, right mindfulness &
right concentration.
And what is right view?
Knowledge about Misery,
knowledge about the Origin of Misery,
knowledge about the End of Misery,
knowledge about the Way leading to the End of Misery:
This is called right View.
And what is right intention?
The intent to withdraw from sensual pleasures, the intent to eliminate
ill will,
the intent to reach harmlessness:
This is called right Intention.
And what is right speech? Avoiding lying, Avoiding divisive speech,
Avoiding abusive speech & Avoiding idle chatter:
This is called right Speech.
And what is right action? Avoiding killing, Avoiding stealing &
Avoiding sensual abuse.
This is called right Action.
And what is right livelihood? When a disciple of the Noble Ones,
having left wrong livelihood7, keeps his life going with right
livelihood:
This is called right Livelihood.
And what is right effort? When a Bhikkhu generates desire, undertakes
initiative, launches into action, maintains persistence, upholds &
exerts effort
for the purpose of the prevention of detrimental states that has not
yet arisen...
for the purpose of the removal of detrimental states that already has
arisen...
for the purpose of the arising of advantageous states that has not yet
arisen...
& for the maintenance, stabilization, increase, refinement,
development, &
culmination of advantageous states that already has arisen:
This is called right Effort.
And what is right mindfulness?
When the Bhikkhu remains focused on the body just as the body
[a painful frame of form]- enthusiastic, alert, & aware - thereby
eliminating
greed & distress related to the world.
When the Bhikkhu remains focused on feeling just as feeling...
[a transient response]
When the Bhikkhu remains focused on mind just as mind... [a transient
mood]
When the Bhikkhu remains focused on the mental objects just as mental
states.
[internal constructions] enthusiastic, alert, & aware
thereby eliminating any greed & distress related to the world.
That is called right Mindfulness.
And what is right concentration?
When the Bhikkhu quite withdrawn from sensuality, secluded from
detrimental
states, enters & remains in the first jhana: joy & pleasure born from
withdrawal
joined by directed & sustained thought. With the stilling of directed
&
sustained thought, he enters & remains in the second jhana: joy &
pleasure born
of concentration, merging of awareness devoid of directed & sustained
thought
internal silence. With the fading of joy he remains in equanimity,
aware & alert,
experiencing pleasure in the body. So he enters & remains in the third
jhana,
of which the Noble Ones declare: 'In Aware Equanimity one abides in
pleasure.'
With the removal of pleasure & pain as with the earlier elimination
of joy &
sorrow he enters & remains in the fourth jhana: purity of Awareness
by
Equanimity experiencing neither pleasure nor pain.
This is called right Concentration.
This is called the Noble Truth of the Way leading to the End of
Misery.
In this way he remains focused internally on mental states just as
mental states,
or externally on mental states just as mental states, or both
internally & externally on mental states just as mental states. Or he remains
focused on
arising of the phenomenon of mental states, on passing away of the
phenomenon
of mental states or on the phenomenon of ceaseless passing of mental
states.
Or he is just aware of that 'There are mental states' to the extent of
understanding & remembrance. And thus he remains independent,
unsustained
by & detached from anything in the world.
This is how a Bhikkhu remains focused on mental states just as mental
states
in relation to the Four Noble Truths...
Conclusion:
Now, if anyone would develop these four frames of reference,
these four foundations of awareness, these four establishments of
mindfulness
in this way for seven years, one of two fruits can be expected for
him:
either Awakening right here & now, or if there be any remnant of
clinging left –
the state of a Non-returner. Let alone seven years.
If anyone would develop these four frames of reference,
these four foundations of awareness,
these four establishments of mindfulness
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 for him: either Awakening right here & now,
or if there be any remnant of clinging left – the state of a Non-returner.
Let alone half a month.
If anyone would develop these four frames of reference,
these four foundations of awareness, these four establishments of
mindfulness
in this way for seven days, one of two fruits can be expected for him:
either Awakening right here & now, or if there be any remnant of
clinging left –
the state of a Non-returner.
This is the only direct path8 for the purification of beings,
for the overcoming of sorrow & sadness,
for the disappearance of pain & misery,
for the gaining of the right method,
& for the realization of Nibbana:
in other words;
the four frames of reference,
the four foundations of awareness,
the four establishments of mindfulness.'
Thus was it said & therefore was it spoken.’
That is what the Blessed One said ...
Inspired, aroused & gratified, the Bhikkhus delighted in the Blessed
One's words.
Adapted from appreciated translation of Thanissaro Bhikkhu:
http://www.accesstoinsight.org/canon/digha/dn22.html
& compared to Bhikkhu Nanamoli and Maurice Walshe:
The excellent new Majjhima Nikaya & Digha Nikaya translations
from Wisdom Publications.
Notes & comments:
1: ‘parimukham satim upatthapetva’ = Literally:
“to attend to awareness around the mouth”
2: ‘internally’ means ‘own body’ or& ‘seen from inside’.
‘Externally’ the opposite of those.
3: Phenomena ‘body’ arises due to the causes & conditions: Ignorance
(of the inherent pain of the body), Mother, father, food, craving
(for form of body), kamma (previous action resultant in rebirth).
Phenomena ‘body’ ceases due to cessation of food, craving, kamma
& ignorance.
4: Phenomena feeling arise due to contact by one of the six sense
doors.
It is conditioned by craving (for [only pleasant!] feeling), kamma
(action towards the felt) & ignorance (of that feeling implies pain!)
5: When the mind is set free from the hindrances of sensual desire,
ill-will,
lethargy & laziness, restlessness & regret, uncertainty & doubt.
6: ‘Craving for sensuality’ means desire, urge & wanting of seeing
various
pleasant sights, hearing various pleasant sounds, smelling various
pleasant
smells, tasting various pleasant savors, feeling various pleasant
touches &
thinking various pleasant ideas & enjoying various pleasant mental
states.
‘Craving for becoming’ comes on all timescales: “Oohh may this or that
situation
come into being in the future”; Examples: “May I be rich, forever
young,
healthy & powerful. May all what I do not like in the present moment
disappear.
May all my wishes come to fulfillment. May my rebirth be as Brahma”
‘Craving for non-becoming’ comes on likewise all timescales:
“Oohh may this unpleasant situation not come into being.
May it not rain on me; May I not become wet & cold; May I not become
sick;
May I not become Dead… May I not become reborn according to my deeds…”
All craving is so wishing it to be different than it actually is
creating a push,
a pull, a drive, a potential, a pressure, and a strained stress in the
mind
taking it away from balanced resting peace. This strain is experienced
as
frustration. Therefore we search & act to minimize it be seeking
pleasure,
thereby creating more urging pain. On & on this vicious cycle
revolves.
7: ‘Wrong livelihood’ for the lay is: Living by trading in living
beings,
dead beings (meat), poison, weapons & alcohol or drugs causing
carelessness.
‘Wrong livelihood’ for the bhikkhu is not strictly living according to
the
227 rules & spirit of the Vinaya (6 first vols. of the Tipitaka)
8: ‘Ekayano Maggo’. The direct Way in the sense that it is
unidirectional.
It goes only One Way. And in this regard it is the Only Way that
includes this
unique feature of singularity. One always makes progress upwards to
higher &
more refined states of mind. This is thus a characteristic only of the
Gradual Way of the Buddha that it guarantees that you do not fall back
into
lower states. This no other system assures. This is quite important,
as many other techniques exist for gaining enhancement of the mental
abilities.
These however may enable one to carry out ‘terrible bad’ actions with
one’s
newly immaturely acquired powers. The ‘sending down of the 7 plaques’
of the
Christian God is the example par excellence in this regard for which
this
divine being later will suffer the consequences of for quite a
while...
There are many other ‘great spiritual’ examples too of ‘Express up –
Express
down’ methods which do not fulfill their inherent claim of escaping
Samsara...
Sadly, observation time of the results of these methods have so far
been too
short to fully comprehending that tragic fact.
