The
Four Noble Truths
A
Study Guide
Prepared
by Thanissaro Bhikkhu
Copyright
© 1999 Thanissaro Bhikkhu
For free distribution only.
You may re-format, reprint, translate, and redistribute this
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provided that you charge no fees for its distribution or use.
Otherwise, all rights reserved.
Contents
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.
§
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 Simsapa tree
grove. Then, picking up a few Simsapa leaves with his hand,
he asked the monks, "What do you think, monks: Which are
more numerous, the few Simsapa leaves in my hand or those
overhead in the Simsapa grove?"
"The
leaves in the hand of the Blessed One are few in number,
lord. Those overhead in the grove are far more numerous."
"In
the same way, monks, those things that I have known with
direct knowledge but have not taught are far more numerous
than the things I have taught. And why haven't I taught
them? Because they are not connected with the goal, do not
relate to the rudiments of the holy life, and do not lead
to disenchantment, to dispassion, to cessation, to calm,
to direct knowledge, to self-awakening, to Unbinding. That
is why I have not taught them.
"And
what have I taught? 'This is stress... This is the origination
of stress... This is the cessation of stress... This is
the path of practice leading to the cessation of stress.'
This is what I have taught. And why have I taught these
things? Because they are connected with the goal, relate
to the rudiments of the holy life, and lead to disenchantment,
to dispassion, to cessation, to calm, to direct knowledge,
to self-awakening, to Unbinding. This is why I have taught
them.
"Therefore
your duty is the contemplation, 'This is stress... This
is the origination of stress... This is the cessation of
stress... This is the path of practice leading to the cessation
of stress.'"
[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 stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful;
association with what is not loved is stressful, separation
from what is loved is stressful, not getting what is wanted
is stressful. In short, the five clinging-aggregates are
stressful.
"And
what is the cause by which stress comes into play? Craving
is the cause by which stress comes into play.
"And
what is the diversity in stress? There is major stress &
minor, slowly fading & quickly fading. This is called
the diversity in stress.
"And
what is the result of stress? There are some cases in which
a person overcome with pain, his mind exhausted, grieves,
mourns, laments, beats his breast, & becomes bewildered.
Or one overcome with pain, his mind exhausted, comes to
search outside, 'Who knows a way or two to stop this pain?'
I tell you, monks, that stress results either in bewilderment
or in search.
"And
what is the cessation of stress? The cessation of craving
is the cessation of stress, and just this noble eightfold
path is the path of practice leading to the cessation of
stress: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right
concentration.
"Now
when a disciple of the noble ones discerns stress in this
way, the cause by which stress comes into play in this way,
the diversity of stress in this way, the result of stress
in this way, the cessation of stress in this way, &
the path of practice leading to the cessation of stress
in this way, then he discerns this penetrative holy life
as the cessation of stress.
"'Stress
should be 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]
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 stressful,
aging is stressful, death is stressful; sorrow, lamentation,
pain, distress, & despair are stressful; not getting
what is wanted is stressful. In short, the five clinging-aggregates
are stressful.
"Now
what is birth? Whatever birth, taking birth, descent,
coming-to-be, coming-forth, appearance of aggregates, &
acquisition of sense media of the various beings in this
or that group of beings, that is called birth.
"And
what is aging? Whatever aging, decrepitude, brokenness,
graying, wrinkling, decline of life-force, weakening of
the faculties of the various beings in this or that group
of beings, that is called aging.
"And
what is death? Whatever deceasing, passing away,
breaking up, disappearance, dying, death, completion of
time, break up of the aggregates, casting off of the body,
interruption in the life faculty of the various beings in
this or that group of beings, that is called death.
"And
what is sorrow? Whatever sorrow, sorrowing, sadness,
inward sorrow, inward sadness of anyone suffering from misfortune,
touched by a painful thing, that is called sorrow.
"And
what is lamentation? Whatever crying, grieving, lamenting,
weeping, wailing, lamentation of anyone suffering from misfortune,
touched by a painful thing, that is called lamentation.
"And
what is pain? Whatever is experienced as bodily pain,
bodily discomfort, pain or discomfort born of bodily contact,
that is called pain.
"And
what is distress? Whatever is experienced as mental
pain, mental discomfort, pain or discomfort born of mental
contact, that is called distress.
"And
what is despair? Whatever despair, despondency, desperation
of anyone suffering from misfortune, touched by a painful
thing, that is called despair.
"And
what is the stress of not getting what one wants? In beings
subject to birth, the wish arises, 'O, may we not be subject
to birth, and may birth not come to us.' But this is not
to be be achieved by wishing. This is the stress of not
getting what one wants. In beings subject to aging... illness...
death... sorrow, lamentation, pain, distress, & despair,
the wish arises, 'O, may we not be subject to aging... illness...
death... sorrow, lamentation, pain, distress, & despair,
and may aging... illness... death... sorrow, lamentation,
pain, distress, & despair not come to us.' But this
is not to be be achieved by wishing. This is the stress
of not getting what one wants.
"And
what are the five clinging-aggregates that, in short, are
stressful? Form as a clinging-aggregate, feeling as a clinging-aggregate,
perception as a clinging-aggregate, fabrications as a clinging-aggregate,
consciousness as a clinging-aggregate: These are called
the five clinging-aggregates that, in short, are stressful.
"This
is called the noble truth of stress."
[MN
141]
§
7.
At
Savatthi. There the Blessed One said, "Monks, I will teach
you the five aggregates & the five clinging-aggregates.
Listen & pay close attention. I will speak."
"As
you say, lord," the monks responded.
The
Blessed One said, "Now what, monks, are the five aggregates?
"Whatever
form is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that
is called the form aggregate.
"Whatever
feeling is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that
is called the feeling aggregate.
"Whatever
perception is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that
is called the perception aggregate.
"Whatever
(mental) fabrications are past, future, or present; internal
or external; blatant or subtle; common or sublime; far or
near: those are called the fabrication aggregate.
"Whatever
consciousness is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that
is called the consciousness aggregate.
"These
are called the five aggregates.
"And
what are the five clinging-aggregates?
"Whatever
form -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called form as clinging-aggregate.
"Whatever
feeling -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called feeling as a clinging-aggregate.
"Whatever
perception -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called perception as a clinging-aggregate.
"Whatever
(mental) fabrications -- past, future, or present; internal
or external; blatant or subtle; common or sublime; far or
near -- are clingable, offer sustenance, and are accompanied
with mental fermentation: those are called fabrication as
a clinging-aggregate.
"Whatever
consciousness -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is
clingable, offers sustenance, and is accompanied with mental
fermentation: that is called consciousness as a clinging-aggregate.
"These
are called the five clinging-aggregates."
[SN
XXII.48]
§
8.
The
Buddha: "These
are the five clinging-aggregates: form as a clinging-aggregate,
feeling as a clinging-aggregate, perception as a clinging-aggregate,
fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate... These five clinging-aggregates are
rooted in desire...."
A
certain monk: "Is it the case that clinging and the
five clinging-aggregates are the same thing, or are they
separate?"
The
Buddha: "Clinging is neither the same thing as the five
clinging-aggregates, nor are they separate. Whatever desire
& passion there is with regard to the five clinging-aggregates,
that is the clinging there...."
The
monk: "What is the cause, what is the condition, for
the discernibility of the form aggregate... feeling aggregate...
perception aggregate... fabrications aggregate... consciousness
aggregate?"
The
Buddha: "The four great existents [the properties of
earth, water, fire, & wind] are the cause & condition
for the discernibility of the form aggregate. Contact is
the cause & condition for the discernibility of the
feeling... perception... fabrications aggregate. Name &
form are the cause & condition for the discernibility
of the consciousness aggregate."
[MN
109]
§
9.
"And
why do you call it 'form' (rupa)? Because it is afflicted
(ruppati), thus it is called 'form.' Afflicted with
what? With cold & heat & hunger & thirst, with
the touch of flies, mosquitoes, wind, sun, & reptiles.
Because it is afflicted, it is called form.
"And
why do you call it 'feeling'? Because it feels, thus it
is called 'feeling.' What does it feel? It feels pleasure,
it feels pain, it feels neither-pleasure-nor-pain. Because
it feels, it is called feeling.
"And
why do you call it 'perception'? Because it perceives, thus
it is called 'perception.' What does it perceive? It perceives
blue, it perceives yellow, it perceives red, it perceives
white. Because it perceives, it is called perception.
"And
why do you call them 'fabrications'? Because they fabricate
fabricated things, thus they are called 'fabrications.'
What do they fabricate as a fabricated thing? From form-ness,
they fabricate form as a fabricated thing. From feeling-ness,
they fabricate feeling as a fabricated thing. From perception-hood...From
fabrication-hood...From consciousness-hood, they fabricate
consciousness as a fabricated thing. Because they fabricate
fabricated things, they are called fabrications.
"And
why do you call it 'consciousness'? Because it cognizes,
thus it is called consciousness. What does it cognize? It
cognizes what is sour, bitter, pungent, sweet, alkaline,
non-alkaline, salty, & unsalty. Because it cognizes,
it is called consciousness."
[SN
XXII.79]
§
10.
MahaKotthita:
"Feeling,
perception, & consciousness: are these qualities conjoined
or disjoined? And is it possible, having divided them, to
describe their separateness?"
Sariputta:
"Feeling, perception, & consciousness are conjoined,
not disjoined, and it is impossible, having divided them,
to describe their separateness. For what one feels, that
one perceives; and what one perceives, that one cognizes..."
[MN
43]
§
11.
Form.
Sariputta:
"And
what, friends, is form as a clinging-aggregate? The four
great existents and the form derived from them. And what
are the four great existents? They are the earth-property,
the water property, the fire property, & the wind property.
"And
what is the earth property? The earth property may be either
internal or external. What is the internal earth property?
Whatever internal, belonging to oneself, is solid, solidified,
& sustained: head hairs, body hairs, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, large intestines, small intestines,
contents of the stomach, feces, or whatever else internally,
belonging to oneself, is solid, solidified, & sustained:
This is called the internal earth property. Now both the
internal earth property and the external earth property
are simply earth property. And that should be seen as it
actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees
it thus as it actually is present with right discernment,
one becomes disenchanted with the earth property and makes
the earth property fade from the mind...
"And
what is the water property? The water property may be either
internal or external. What is the internal water property?
Whatever internal, belonging to oneself, is liquid, watery,
& sustained: bile, phlegm, pus, blood, sweat, fat, tears,
skin-oil, saliva, mucus, oil-of-the-joints, urine, or whatever
else internally, belonging to oneself, is liquid, watery,
& sustained: This is called the internal water property.
Now both the internal water property and the external water
property are simply water property. And that should be seen
as it actually is present with right discernment: 'This
is not mine, this is not me, this is not my self.' When
one sees it thus as it actually is present with right discernment,
one becomes disenchanted with the water property and makes
the water property fade from the mind...
"And
what is the fire property? The fire property may be either
internal or external. What is the internal fire property?
Whatever internal, belonging to oneself, is fire, fiery,
& sustained: that by which one is warmed, ages, &
wastes away; and that by which what is eaten, drunk, consumed,
& tasted gets completely digested, or whatever else
internally, belonging to oneself, is fire, fiery, &
sustained: This is called the internal fire property. Now
both the internal fire property and the external fire property
are simply fire property. And that should be seen as it
actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees
it thus as it actually is present with right discernment,
one becomes disenchanted with the fire property and makes
the fire property fade from the mind...
"And
what is the wind property? The wind property may be either
internal or external. What is the internal wind property?
Whatever internal, belonging to oneself, is wind, windy,
& sustained: up-going winds, down-going winds, winds
in the stomach, winds in the intestines, winds that course
through the body, in-&-out breathing, or whatever else
internally, belonging to oneself, is wind, windy, &
sustained: This is called the internal wind property. Now
both the internal wind property and the external wind property
are simply wind property. And that should be seen as it
actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees
it thus as it actually is present with right discernment,
one becomes disenchanted with the wind property and makes
the wind property fade from the mind..."
[MN
28]
§
12.
Feeling.
Sister
Dhammadinna: "There
are three kinds of feeling: pleasant feeling, painful feeling,
& neither-pleasant-nor-painful feeling... Whatever is
experienced physically or mentally as pleasant & gratifying
is pleasant feeling. Whatever is experienced physically
or mentally as painful & hurting is painful feeling.
Whatever is experienced physically or mentally as neither
gratifying nor hurting is neither-pleasant-nor-painful feeling...
Pleasant feeling is pleasant in remaining and painful in
changing. Painful feeling is painful in remaining and pleasant
in changing. Neither-pleasant-nor-painful feeling is pleasant
when conjoined with knowledge and painful when devoid of
knowledge."
[MN
44]
§
13.
Fabrications.
"And
what are fabrications? There are these six classes of intention:
intention aimed at sights, sounds, aromas, tastes, tactile
sensations, & ideas. These are called fabrications."
[SN
XXII.56]
§
14.
"Three
kinds of fabrications: meritorious fabrications (ripening
in pleasure), demeritorious fabrications (ripening in pain),
& imperturbable fabrications (the formless states of
jhana)."
[DN
33]
§
15.
Sister
Dhammadinna: "In-&-out
breathing is bodily, bound up with the body, therefore is
it called a bodily fabrication. Having directed one's
thought and evaluated [the matter], one breaks into speech.
Therefore directed thought & evaluation are called verbal
fabrications. Perception & feeling are mental, bound
up with the mind. Therefore perception & feeling are
called mental fabrications."
[MN
44]
§
16.
Consciousness.
"Consciousness
is classified simply by the condition in dependence on which
it arises.
"When
consciousness arises in dependence on eye & forms, it
is classified simply as eye-consciousness.
"When
consciousness arises in dependence on ear & sounds,
it is classified simply as ear-consciousness.
"When
consciousness arises in dependence on nose & smells,
it is classified simply as nose-consciousness.
"When
consciousness arises in dependence on tongue & tastes,
it is classified simply as tongue-consciousness.
"When
consciousness arises in dependence on body & tactile
sensations, it is classified simply as body-consciousness.
"When
consciousness arises in dependence on intellect & ideas,
it is classified simply as intellect-consciousness.
"Just
as fire is classified simply by the condition in dependence
on which it burns -- a fire burning in dependence on logs
is classified simply as a log fire... a fire burning in
dependence on rubbish is classified simply as a rubbish
fire; in the same way, consciousness is classified simply
by the condition in dependence on which it arises."
[MN
38]
The
Second & Third Noble Truths
§
17.
"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]
§
18.
"And
what is the noble method that is rightly seen & rightly
ferreted out by discernment? There is the case where a disciple
of the noble ones notices:
When
this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
"In
other words:
"With
ignorance as a condition there are fabrications.
With fabrications as a condition there is consciousness.
With consciousness as a condition there is name & form.
With name & form as a condition there are the six sense
spheres.
With the six sense spheres as a condition there is contact.
With contact as a condition there is feeling.
With feeling as a condition there is craving.
With craving as a condition there is clinging/sustenance.
With clinging/sustenance as a condition there is becoming.
With becoming as a condition there is birth.
With birth as a condition, then old age & death, sorrow,
lamentation, pain, distress, & despair come into play.
Such is the origination of this entire mass of stress &
suffering.
"Now
from the remainderless fading & cessation of that very
ignorance there is the cessation of fabrications. From the
cessation of fabrications there is the cessation of consciousness.
From the cessation of consciousness there is the cessation
of name & form. From the cessation of name & form
there is the cessation of the six sense spheres. From the
cessation of the six sense spheres there is the cessation
of contact. From the cessation of contact there is the cessation
of feeling. From the cessation of feeling there is the cessation
of craving. From the cessation of craving there is the cessation
of clinging/sustenance. From the cessation of clinging/sustenance
there is the cessation of becoming. From the cessation of
becoming there is the cessation of birth. From the cessation
of birth, then old age & death, sorrow, lamentation,
pain, distress, & despair all cease. Such is the cessation
of this entire mass of stress & suffering.
"This
is the noble method that is rightly seen & rightly ferreted
out by discernment."
[AN
X.92]
§
19.
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]
§
20.
"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]
§
21.
"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]
§
22.
"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]
§
23.
"One
attached is unreleased; one unattached is released. Should
consciousness, when standing (still), stand attached to
(a physical) form, supported by form (as its object), established
on form, watered with delight, it would exhibit growth,
increase, & development. Should consciousness, when
standing (still), stand attached to feeling... to perception...
to fabrications... it would exhibit growth, increase, &
development. Were someone to say, 'I will describe a coming,
a going, a passing away, an arising, a growth, an increase
or a development of consciousness apart from form, from
feeling, from perception, from fabrications,' that would
be impossible.
"If
a monk abandons passion for the property of form... feeling...
perception... fabrications... consciousness, then owing
to the abandoning of passion, the support is cut off, and
consciousness is unestablished. Consciousness, thus unestablished,
undeveloped, not performing any function, is released. Owing
to its release, it stays firm. Owing to its staying firm,
it is contented. Owing to its contentment, it is not agitated.
Not agitated, he (the monk) is totally unbound right within
himself. He discerns that, 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this
world.'"
[SN
XXII.53]
§
24.
"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]
§
25.
"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]
§
26.
"There
is that dimension where there is neither earth, nor water,
nor fire, nor wind; neither dimension of the infinitude
of space, nor dimension of the infinitude of consciousness,
nor dimension of nothingness, nor dimension of neither perception
nor non-perception; neither this world, nor the next world,
nor sun, nor moon. And there, I say, there is neither coming,
nor going, nor staying; neither passing away nor arising:
unestablished, unevolving, without support (mental object).
This, just this, is the end of stress."
[Ud
VIII.1]
§
27.
"There
is, monks, an unborn -- unbecome -- unmade -- unfabricated.
If there were not that unborn -- unbecome -- unmade -- unfabricated,
there would not be the case that emancipation from the born
-- become -- made -- fabricated would be discerned. But
precisely because there is an unborn -- unbecome -- unmade
-- unfabricated, emancipation from the born -- become --
made -- fabricated is discerned."
[Ud
VIII.3]
§
28.
"One
who is dependent has wavering. One who is independent has
no wavering. There being no wavering, there is calm. There
being calm, there is no desire. There being no desire, there
is no coming or going. There being no coming or going, there
is no passing away or arising. There being no passing away
or arising, there is neither a here nor a there nor a between-the-two.
This, just this, is the end of stress."
[Ud
VIII.4]
The
Fourth Noble Truth
§
29.
"There
are these two extremes that are not to be indulged in by
one who has gone forth. Which two? That which is devoted
to sensual pleasure in connection with sensuality: base,
domestic, common, ignoble, unprofitable; and that which
is devoted to self-affliction: painful, ignoble, unprofitable.
Avoiding both of these extremes, the middle way realized
by the Tathagata -- producing vision, producing knowledge
-- leads to calm, to direct knowledge, to self-awakening,
to Unbinding.
"And
what is the middle way realized by the Tathagata that --
producing vision, producing knowledge -- leads to calm,
to direct knowledge, to self-awakening, to Unbinding? Precisely
this Noble Eightfold Path: right view, right resolve, right
speech, right action, right livelihood, right effort, right
mindfulness, right concentration. This is the middle way
realized by the Tathagata that -- producing vision, producing
knowledge -- leads to calm, to direct knowledge, to self-awakening,
to Unbinding."
[SN
LVI.11]
§
30.
Analysis of the Path.
"Monks,
what is the noble eightfold path? Right view, right resolve,
right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.
"And
what is right view? Knowledge with regard to stress, knowledge
with regard to the origination of stress, knowledge with
regard to the cessation of stress, knowledge with regard
to the way of practice leading to the cessation of stress:
This is called right view.
"And
what is right resolve? Resolve aimed at freedom from sensuality,
at freedom from ill will, at harmlessness: This is called
right resolve.
"And
what is right speech? Abstaining from lying, from divisive
speech, from abusive speech, & from idle chatter: This
is called right speech.
"And
what is right action? Abstaining from taking life, from
stealing, & from unchastity. This is called right action.
"And
what is right livelihood? There is the case where a disciple
of the noble ones, having abandoned dishonest livelihood,
keeps his life going with right livelihood: This is called
right livelihood.
"And
what is right effort? There is the case where a monk generates
desire, endeavors, activates persistence, upholds, &
exerts his intent for the sake of the non-arising of evil,
unskillful qualities that have not yet arisen... for the
sake of the abandoning of evil, unskillful qualities that
have arisen... for the sake of the arising of skillful qualities
that have not yet arisen...(and) for the maintenance, non-confusion,
increase, plenitude, development, & culmination of skillful
qualities that have arisen: This is called right effort.
"And
what is right mindfulness? There is the case where a monk
remains focused on the body in & of itself -- ardent,
alert, & mindful -- putting away greed & distress
with reference to the world. He remains focused on feelings
in & of themselves... the mind in & of itself...
mental qualities in & of themselves -- ardent, alert,
& mindful -- putting aside greed & distress with
reference to the world. This is called right mindfulness.
"And
what is right concentration? There is the case where a monk
-- quite withdrawn from sensuality, withdrawn from unskillful
(mental) qualities -- enters & remains in the first
jhana: rapture & pleasure born from withdrawal, accompanied
by directed thought & evaluation. With the stilling
of directed 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]
§
31.
"Suppose
a man in need of oil, looking for oil, wandering in search
of oil, would pile gravel in a tub and press it, sprinkling
it again & again with water. If he were to pile gravel
in a tub and press it, sprinkling it again & again with
water even when having made a wish [for results] ... having
made no wish ... both having made a wish and having made
no wish ... neither having made a wish nor having made no
wish, he would be incapable of obtaining results. Why is
that? Because it is an inappropriate way of obtaining results.
"In
the same way, any priests or contemplatives endowed with
wrong view, wrong resolve, wrong speech, wrong action, wrong
livelihood, wrong effort, wrong mindfulness, & wrong
concentration: If they follow the holy life even when having
made a wish [for results] ... having made no wish... both
having made a wish and having made no wish ... neither having
made a wish nor having made no wish, they are incapable
of obtaining results. Why is that? Because it is an inappropriate
way of obtaining results....
"Suppose
a man in need of oil, looking for oil, wandering in search
of oil, would pile sesame seeds in a tub and press them,
sprinkling them again & again with water. If he were
to pile sesame seeds in a tub and press them, sprinkling
them again & again with water, even when having made
a wish [for results] ... having made no wish ... both having
made a wish and having made no wish ... neither having made
a wish nor having made no wish, he would be capable of obtaining
results. Why is that? Because it is an appropriate way of
obtaining results.
"In
the same way, any priests or contemplatives endowed with
right view, right resolve, right speech, right action, right
livelihood, right effort, right mindfulness, & right
concentration: If they follow the holy life even when having
made a wish [for results] ... having made no wish... both
having made a wish and having made no wish ... neither having
made a wish nor having made no wish, they are capable of
obtaining results. Why is that? Because it is an appropriate
way of obtaining results."
[MN
126]
§
32.
"Monks,
ignorance is the leader in the attainment of unskillful
qualities, followed by lack of conscience & lack of
concern. In a unknowledgeable person, immersed in ignorance,
wrong view arises. In one of wrong view, wrong resolve arises.
In one of wrong resolve, wrong speech .... In one of wrong
speech, wrong action .... In one of wrong action, wrong
livelihood .... In one of wrong livelihood, wrong effort
.... In one of wrong effort, wrong mindfulness .... In one
of wrong mindfulness, wrong concentration arises.
"Clear
knowing is the leader in the attainment of skillful qualities,
followed by conscience & concern. In a knowledgeable
person, immersed in clear knowing, right view arises. In
one of right view, right resolve arises. In one of right
resolve, right speech .... In one of right speech, right
action .... In one of right action, right livelihood ....
In one of right livelihood, right effort .... In one of
right effort, right mindfulness .... In one of right mindfulness,
right concentration arises."
[SN
XLV.1]
§
33.
Ven.
Ananda went to the Blessed One and, on arrival, having bowed
down to the Blessed One, sat to one side. As he was sitting
there, Ven. Ananda said to the Blessed One, "This is half
of the holy life, lord: having admirable people as friends,
companions, & colleagues."
"Don't
say that, Ananda. Don't say that. Having admirable people
as friends, companions, & colleagues is actually the
whole of the holy life. When a monk has admirable people
as friends, companions, & colleagues, he can be expected
to develop & pursue the noble eightfold path.
"And
how does a monk who has admirable people as friends, companions,
& colleagues, develop & pursue the noble eightfold
path? There is the case where a monk develops right view
dependent on seclusion, dependent on dispassion, dependent
on cessation, resulting in relinquishment. He develops right
resolve ... right speech ... right action ... right livelihood
... right effort ... right mindfulness ... right concentration
dependent on seclusion, dependent on dispassion, dependent
on cessation, resulting in relinquishment. This is how a
monk who has admirable people as friends, companions, &
colleagues, develops & pursues the noble eightfold path.
"And
through this line of reasoning one may know how having admirable
people as friends, companions, & colleagues is actually
the whole of the holy life: It is in dependence on me as
an admirable friend that beings subject to birth have gained
release from birth, that beings subject to aging have gained
release from aging, that beings subject to death have gained
release from death, that beings subject to sorrow, lamentation,
pain, distress, & despair have gained release from sorrow,
lamentation, pain, distress, & despair. It is through
this line of reasoning that one may know how having admirable
people as friends, companions, & colleagues is actually
the whole of the holy life."
[SN
XLV.2]
§
34.
More on Right View.
"And
how is right view the forerunner? One discerns wrong view
as wrong view. One discerns right view as right view. This
is one's right view. And what is wrong view? 'There is nothing
given, nothing offered, nothing sacrificed. There is no
fruit or result of good or bad actions. There is no this
world, no next world, no mother, no father, no spontaneously
reborn beings; no 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 for Awakening, the path factor
of right view in one developing the noble path whose mind
is noble, whose mind is free from fermentations, who is
fully possessed of the noble path. This is the right view
that is free from fermentations, transcendent, a factor
of the path.
"One
tries to abandon wrong view & to enter into right view:
This is one's right effort. One is mindful to abandon wrong
view & to enter & remain in right view: This is
one's right mindfulness. Thus these three qualities -- right
view, right effort, & right mindfulness -- run &
circle around right view."
[MN
117]
§
35.
More on Right Action & Right Speech.
"Having
thus gone forth, following the training & way of life
of the monks, abandoning the taking of life, he abstains
from the taking of life. He dwells with his rod laid down,
his knife laid down, scrupulous, kind, compassionate for
the welfare of all living beings. Abandoning the taking
of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is
given, lives not by stealth but by means of a self that
has become pure. Abandoning uncelibacy, he lives a celibate
life, aloof, refraining from the sexual act that is the
villager's way.
"Abandoning
false speech, he abstains from false speech. He speaks the
truth, holds to the truth, is firm, reliable, no deceiver
of the world. Abandoning divisive speech he abstains from
divisive speech. What he has heard here he does not tell
there to break those people apart from the people here.
What he has heard there he does not tell here to break these
people apart from the people there. Thus reconciling those
who have broken apart or cementing those who are united,
he loves concord, delights in concord, enjoys concord, speaks
things that create concord. Abandoning abusive speech, he
abstains from abusive speech. He speaks words that are soothing
to the ear, that are affectionate, that go to the heart,
that are polite, appealing & pleasing to people at large.
Abandoning idle chatter, he abstains from idle chatter.
He speaks in season, speaks what is factual, what is in
accordance with the goal, the Dhamma, & the discipline.
He speaks words worth treasuring, seasonable, reasonable,
circumscribed, connected with the goal."
[AN
X.99]
§
36.
More on Right Action & Right Speech for Lay People.
"Abandoning
sensual misconduct, he abstains from sensual misconduct.
He does not get sexually involved with those who are protected
by their mothers, their fathers, their brothers, their sisters,
their relatives, or their Dhamma; those with husbands, those
who entail punishments, or even those crowned with flowers
by another man.
"Abandoning
false speech, he abstains from false speech. When he has
been called to a town meeting, a group meeting, a gathering
of his relatives, his guild, or of the royalty (i.e., a
royal court proceeding), if he is asked as a witness, 'Come
& tell, good man, what you know': If he doesn't know,
he says, 'I don't know.' If he does know, he says, 'I know.'
If he hasn't seen, he says, 'I haven't seen.' If he has
seen, he says, 'I have seen.' Thus he doesn't consciously
tell a lie for his own sake, for the sake of another, or
for the sake of any reward."
[AN
X.176]
§
37.
Right Mindfulness.
"This
is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance
of pain & distress, for the attainment of the right
method, & for the realization of Unbinding -- in other
words, the four frames of reference. What four?
"There
is the case where a monk remains focused on the body in
& of itself -- ardent, alert, & mindful -- putting
aside greed & distress with reference to the world.
He remains focused on feelings... mind... mental qualities
in & of themselves -- ardent, alert, & mindful --
putting aside greed & distress with reference to the
world."
Body
"And
how is does the monk remain focused on the body in &
of itself? There is the case of a monk who, having gone
to the wilderness, to the shade of a tree, or to an empty
building, sits down folding his legs crosswise, holding
his body erect and setting mindfulness to the fore [lit:
to the front of the chest]. Always mindful, he breathes
in; mindful he breathes out.
"Breathing
in long, he discerns 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
bodily fabrication.
"In
this way he remains focused internally on the body in &
of itself, or externally on the body in & of itself,
or both internally & externally on the body in &
of itself. Or he remains focused on the phenomenon of origination
with regard to the body, on the phenomenon of passing away
with regard to the body, or on the phenomenon of origination
& passing away with regard to the body. Or his mindfulness
that 'There is a body' is maintained to the extent of knowledge
& remembrance. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused
on the body in & of itself.
"Furthermore,
when walking, the monk discerns 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, sloth & drowsiness,
restlessness & anxiety, and doubt.]
"In
this way he remains focused internally on mental qualities
in & of themselves, or externally on mental qualities
in & of themselves, or both internally & externally
on mental qualities in & of themselves. Or he remains
focused on the phenomenon of origination with regard to
mental qualities, on the phenomenon of passing away with
regard to mental qualities, or on the phenomenon of origination
& passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained
to the extent of knowledge & remembrance. And he remains
unsustained by (not clinging to) anything in the world.
This is how a monk remains focused on mental qualities in
& of themselves with reference to the five hindrances...
"Furthermore,
the monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening.
And how does a monk remain focused on mental qualities in
& of themselves with reference to the seven factors
for Awakening? There is the case where, there being mindfulness
as a factor for Awakening present within, a monk discerns
that 'Mindfulness as a factor for Awakening is present within
me.' Or, there being no mindfulness as a factor for Awakening
present within, he discerns that 'Mindfulness as a factor
for Awakening is not present within me.' He discerns how
there is the arising of unarisen mindfulness as a factor
for Awakening. And he discerns how there is the culmination
of the development of mindfulness as a factor for Awakening
once it has arisen. [The same formula is repeated for the
remaining factors for Awakening: analysis of qualities,
persistence, rapture, serenity, concentration, & equanimity.]
"In
this way he remains focused internally on mental qualities
in & of themselves, or externally... unsustained by
(not clinging to) anything in the world. This is how a monk
remains focused on mental qualities in & of themselves
with reference to the seven factors for Awakening...
"Now,
in anyone who would develop these four frames of reference
in this way for seven years, one of two fruits can be expected:
either gnosis right here & now, or -- if there be any
remnant of clinging/sustenance -- non-return.
"Let
alone seven years. In anyone who would develop these four
frames of reference in this way for six years... five...
four... three..two years... one year... seven months...
six months... five... four... three... two months... one
month... half a month, one of two fruits can be expected:
either gnosis right here & now, or -- if there be any
remnant of clinging/sustenance -- non-return.
"Let
alone half a month. In anyone who would develop these four
frames of reference in this way for seven days, one of two
fruits can be expected: either gnosis right here & now,
or -- if there be any remnant of clinging/sustenance --
non-return.
"'This
is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance
of pain & distress, for the attainment of the right
method, & for the realization of Unbinding -- in other
words, the four frames of reference.' Thus was it said,
and in reference to this was it said."
[MN
10]
§
38.
Breath Meditation.
"And
how is mindfulness of in-&-out breathing developed &
pursued so as to bring the four frames of reference to their
culmination?
"On
whatever occasion a monk (1) breathing in long discerns
that he is breathing in long; or breathing out long, discerns
that he is breathing out long; (2) or breathing in short,
discerns that he is breathing in short; or breathing out
short, discerns that he is breathing out short; (3) trains
himself to breathe in... &... out sensitive to the entire
body; (4) trains himself to breathe in... &... out calming
bodily fabrications: On that occasion, monks, the monk remains
focused on the body in & of itself -- ardent,
alert, & mindful -- 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]
§
39.
Mindfulness & Concentration.
"Having
abandoned the five hindrances -- imperfections of awareness
that weaken discernment -- the monk remains focused on the
body in & of itself -- ardent, alert, & mindful
-- putting aside greed & distress with reference to
the world. He remains focused on feelings... mind... mental
qualities in & of themselves -- ardent, alert, &
mindful -- putting aside greed & distress with reference
to the world. Just as if an elephant trainer were to plant
a large post in the ground and were to bind a forest elephant
to it by the neck in order to overcome its forest habits,
overcome its forest memories & resolves, overcome its
distraction, fatigue, & fever over leaving the forest,
to make it delight in the town and to inculcate in it habits
congenial to human beings. In the same way, these four frames
of reference are bindings for the awareness of the disciple
of the noble ones, for the sake of overcoming his household
habits, overcoming his household memories & resolves,
overcoming his distraction, fatigue, & fever over leaving
the household life, for the attainment of the right method
and the realization of Unbinding.
"Then
the Tathagata trains him further: "Come, monk, remain focused
on the body in & of itself, but do not think any thoughts
connected with the body. Remain focused on feelings in &
of themselves, but do not think any thoughts connected with
feelings. Remain focused on the mind in & of itself,
but do not think any thoughts connected with mind. Remain
focused on mental qualities in & of themselves, but
do not think any thoughts connected with mental qualities."
With the stilling of directed thought & evaluation,
he enters the second jhana..."
[MN
125]
§
40.
Right Concentration.
Visakha:
"Now
what is concentration, what qualities are its themes, what
qualities are its requisites, and what is its development?"
Sister
Dhammadinna: "Singleness of mind is concentration; the
four frames of reference are its themes; the four right
exertions are its requisites; and any cultivation, development,
& pursuit of these qualities is its development."
[MN
44]
§
41.
"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 clinging-aggregates: 'Such is form, such its
origination, such its passing away. Such is feeling... Such
is perception... Such are fabrications... Such is consciousness,
such its origination, such its passing away.' This is the
development of concentration that... leads to the ending
of the effluents.
"These
are the four developments of concentration."
[AN
IV.41]
§
42.
"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,
lord."
"In
the same way, when a monk has developed & pursued the
five-factored noble right concentration in this way, then
whichever of the six higher knowledges he turns his mind
to know & realize, he can witness them for himself whenever
there is an opening.
"Suppose
there were a rectangular water tank -- set on level round,
bounded by dykes -- brimful of water so that a crow could
drink from it. If a strong man were to loosen the dykes
anywhere at all, would water spill out?"
"Yes,
lord..."
"Suppose
there were a chariot on level ground at four crossroads,
harnessed to thoroughbreds, waiting with whips lying ready,
so that a skilled driver, a trainer of tamable horses, might
mount and -- taking the reins with his left hand and the
whip with his right -- drive out & back, to whatever
place and by whichever road he liked; in the same way, when
a monk has developed & pursued the five-factored noble
right concentration in this way, then whichever of the six
higher knowledges he turns his mind to know & realize,
he can witness them for himself whenever there is an opening."
[AN
V.28]
§
43.
There's
no jhana
for one with no discernment,
no discernment
for one with no jhana.
But one with both jhana
& discernment
is on the verge
of Unbinding.
[Dhp
372]
§
44.
Concentration & Discernment.
"Suppose
that an archer or archer's apprentice were to practice on
a straw man or mound of clay, so that after a while he would
become able to shoot long distances, to fire accurate shots
in rapid succession, & to pierce great masses. In the
same way, there is the case where a monk... enters &
remains in the first jhana: rapture & pleasure born
of withdrawal, accompanied by directed thought & evaluation.
He regards whatever phenomena there that are connected with
form, feeling, perception, fabrications, & consciousness
as inconstant, stressful, a disease, a cancer, an arrow,
painful, an affliction, alien, a dissolution, an emptiness,
not-self. He turns his mind away from those phenomena, and
having done so, inclines his mind to the quality of deathlessness:
'This is peace, this is exquisite -- the resolution of all
fabrications, the relinquishment of all mental acquisitions,
the passing away of craving, dispassion, cessation, Unbinding.'
"Having
attained this point, he reaches the ending of the mental
fermentations. Or, if not, then -- through passion &
delight for this very quality [the discernment inclining
to deathlessness] and from the total wasting away of the
first five of the Fetters [self-identity views, grasping
at precepts & practices, uncertainty, sensual passion,
and resistance] -- he is due to be reborn [in the Pure Abodes],
there to be totally unbound, never again to return from
that world." (Similarly with the remaining levels of jhana.)
[AN
IX.36]
§
45.
Discernment & Release.
"With
his mind thus concentrated, purified, & bright, the
monk directs it to the knowledge of the ending of the mental
fermentations. Just as if there were a pool of water in
a mountain glen -- clear, limpid, & unsullied -- where
a man with good eyesight standing on the bank could see
shells, gravel, & pebbles, and also shoals of fish swimming
about & resting, and it would occur to him, 'This pool
of water is clear, limpid, & unsullied. Here are these
shells, gravel, & pebbles, and also these shoals of
fish swimming about & resting.' In the same way, the
monk discerns, as it 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]
§
46.
[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]
http://www.accesstoinsight.org/lib/study/truths.html
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