Maha-satipatthana Sutta
Translator's Introduction
The word "satipatthana" is the name for an
approach to meditation aimed at establishing sati,
or mindfulness. The term sati is related to the verb sarati, to remember or to keep in mind. It is sometimes translated
as non-reactive awareness, free from agendas, simply present with whatever
arises, but the formula for satipatthana doesn't support that translation.
Non-reactive awareness is actually an aspect of equanimity, a quality fostered
in the course of satipatthana. The activity of satipatthana, however,
definitely has a motivating agenda: the desire for Awakening, which is classed
not as a cause of suffering, but as part of the path to its ending (see SN 51.15). The role of mindfulness is to keep the
mind properly grounded in the present moment in a way that will keep it on the
path. To make an analogy, Awakening is like a mountain on the horizon, the
destination to which you are driving a car. Mindfulness is what remembers to
keep attention focused on the road to the mountain, rather than letting it stay
focused on glimpses of the mountain or get distracted by other paths leading
away from the road.
As a compound
term, satipatthana can be broken down in two ways, either as sati-patthana, foundation of mindfulness; or as sati-upatthana, establishing of mindfulness.
Scholars debate as to which is the proper interpretation, but in practice both
provide useful food for thought.
The first
interpretation focuses on the objects of the meditation practice, the focal
points that provide mindfulness with a foundation — or, to use the more
idiomatic English phrase adopted here, a frame of reference. Altogether there
are four: the body in and of itself; feelings in and of themselves; mind in and
of itself; and mental qualities in and of themselves. The "in and of
itself" here is crucial. In the case of the body, for instance, it means
viewing the body on its own terms rather than in terms of its function in the
context of the world (for in that case the world would be the frame of
reference). Dropping any concern for how the body's beauty, agility, or
strength fits into the world, the meditator simply stays with the direct
experience of its breathing, its movements, its postures, its elementary
properties, and its inevitable decay. A similar principle applies to the other
frames of reference.
The second
interpretation of satipatthana — sati-upatthana — focuses on the process of the
meditation practice, on how a frame of reference is established. This sutta
gives three stages for this process, applied to each frame of reference. The
first stage, as applied to the body, is this:
The monk remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world.
"Remaining
focused" refers to the element of concentration in the practice, as the
meditator holds to one particular frame of reference amid the conflicting
currents of experience. "Ardent" refers to the effort put into the
practice, trying to abandon unskillful states of mind and develop skillful ones
in their stead, all the while trying to discern the difference between the two.
"Alert" means being clearly aware of what is happening in the
present. "Mindful," as mentioned above, means being able to keep the
frame of reference continually in mind. As these qualities work together, they
bring the mind to a solid state of concentration. Although satipatthana
practice is often said to be separate from the practice of jhana, a number of
suttas — such as MN 125 (not in this collection) and AN 8.63 — equate the successful completion of this first stage
with the attainment of the first level of jhana. This point is confirmed by the
many suttas — MN 118 among them —
describing how the practice of satipatthana brings to completion the factors
for Awakening, which coincide with the factors of jhana.
The second stage
of satipatthana practice is this:
One 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.
The
"phenomena of origination and passing away" covers events either
directly or indirectly related to one's chosen frame of reference.
"Directly" means changes in the frame of reference itself. For
instance, when focused on the body, one may notice the arising and passing away
of breath sensations within it. "Indirectly," here, means events in
any of the other three frames of reference as they relate to the body. For
example, one might notice the arising and passing away of feelings of pleasure
or mental states of irritation in connection to events in the body. Or one
might notice lapses of mindfulness in one's focus on the body.
In each of these
cases, if the origination and passing away is of neutral events such as the
aggregates, one is directed simply to be aware of them as events, and to let
them follow their natural course so as to see what factors accompany them and
lead to their comings and goings. However, when skillful or unskillful mental
qualities — such as the factors for Awakening or the Hindrances — arise and
pass away, one is encouraged to foster the factors that strengthen jhana and
eliminate the factors that weaken it. This means actively getting engaged in
maximizing skillful mental qualities and minimizing unskillful ones. One thus
develops insight into the process of origination and passing away by taking an
active and sensitive role in the process, just as you learn about eggs by
trying to cook with them, gathering experience from your successes and failures
in attempting increasingly difficult dishes.
As this process
leads to stronger and more refined states of concentration, it makes one
sensitive to the fact that the grosser one's participation in the process of
origination and passing away in the mind, the grosser the level of stress that
results. This leads one to let go of increasingly refined levels of
participation as one is able to detect them, leading to the third and final
stage in satipatthana practice:
Or his
mindfulness that 'There is a body (feeling, mind, mental quality)' is
maintained [simply] to the extent of knowledge & recollection. And he
remains independent, unsustained by (not clinging to) anything in the world.
This stage corresponds
to a mode of perception that the Buddha in MN 121
terms "entry into emptiness":
Thus he regards
it [this mode of perception] as empty of whatever is not there. Whatever
remains, he discerns as present: "there is this."
This is the
culminating equipoise where the path of the practice opens to a state of
non-fashioning and from there to the fruit of Awakening and release.
At first glance,
the four frames of reference for satipatthana practice sound like four
different meditation exercises, but MN 118
makes clear that they can all center on a single practice: keeping the breath
in mind. When the mind is with the breath, all four frames of reference are
right there. The difference lies simply in the subtlety of one's focus. It's
like learning to play the piano. As you get more proficient at playing, you
also become sensitive in listening to ever more subtle levels in the music.
This allows you to play even more skillfully. In the same way, as a meditator
get more skilled in staying with the breath, the practice of satipatthana gives
greater sensitivity in peeling away ever more subtle layers of participation in
the present moment until nothing is left standing in the way of total release.
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 monks, "Monks."
"Lord,"
the monks replied.
The Blessed One
said this: "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. Which 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.
A. Body
"And how
does a monk remain focused on the body in & of itself?
[1] "There is the case
where a monk — 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: 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 fabrication and to breathe out calming bodily
fabrication. 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 fabrication, 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 independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in & of itself.
[2] "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.
[3] "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.
[4] "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.
[5] "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 fire 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.
[6] "Furthermore, as if he
were to see a corpse cast away in a charnel ground — one day, two days, three
days dead — bloated, livid, & festering, he applies it to this very body,
'This body, too: Such is its nature, such is its future, such its unavoidable
fate'...
"Or again,
as if he were to see a corpse cast away in a charnel ground, picked at by
crows, vultures, & hawks, by dogs, hyenas, & various other creatures...
a skeleton smeared with flesh & blood, connected with tendons... a
fleshless skeleton smeared with blood, connected with tendons... a skeleton
without flesh or blood, connected with tendons... bones detached from their
tendons, scattered in all directions — here a hand bone, there a foot bone,
here a shin bone, there a thigh bone, here a hip bone, there a back bone, here
a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw
bone, there a tooth, here a skull... the bones whitened, somewhat like the
color of shells... piled up, more than a year old... decomposed into a powder:
He applies it to this very body, 'This body, too: Such is its nature, such is
its future, such its unavoidable fate.'
"In this
way he remains focused internally on the body in & of itself, or externally
on the body in & of itself, or both internally & externally on the body
in & of itself. Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with regard to the body,
or on the phenomenon of origination & passing away with regard to the body.
Or his mindfulness that 'There is a body' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in & of itself.
(B. 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
independent, unsustained by (not clinging to) anything in the world. This is
how a monk remains focused on feelings in & of themselves.
(C. 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 independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
mind in & of itself.
(D. Mental Qualities)
"And how
does a monk remain focused on mental qualities in & of themselves?
[1] "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 uncertainty.)
"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 independent, 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.
[2] "Furthermore, the monk
remains focused on mental qualities in & of themselves with reference to
the five clinging-aggregates. And how
does he remain focused on mental qualities in & of themselves with
reference to the five clinging-aggregates? There is the case where a monk
[discerns]: '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.'
"In this
way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the five clinging-aggregates.
[3] "Furthermore, the monk
remains focused on mental qualities in & of themselves with reference to
the sixfold internal & external sense media.
And how does he remain focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media? There is the case
where he discerns the eye, he discerns forms, he discerns the fetter that
arises dependent on both. He discerns how there is the arising of an unarisen
fetter. And he discerns how there is the abandoning of a fetter once it has
arisen. And he discerns how there is no further appearance in the future of a
fetter that has been abandoned. (The same formula is repeated for the remaining
sense media: ear, nose, tongue, body, & intellect.)
"In this
way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media.
[4] "Furthermore, the monk
remains focused on mental qualities in & of themselves with reference to the seven factors for
Awakening. And how does he 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, he 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.
[5] "Furthermore, the monk
remains focused on mental qualities in & of themselves with reference to
the four noble truths. And how does he
remain focused on mental qualities in & of themselves with reference to the
four noble truths? There is the case where he 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.'
[a] "Now what is the noble
truth of stress? Birth is stressful, aging is stressful, death is stressful;
sorrow, lamentation, pain, distress, & despair are stressful; association with
the unbeloved is stressful; separation from the loved is stressful; not getting
what one wants is stressful. In short, the five clinging-aggregates are
stressful.
"And what
is birth?
Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance
of aggregates, & acquisition of [sense] spheres 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 association with the unbeloved? There is the case where
undesirable, unpleasing, unattractive sights, sounds, aromas, 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
stress of association with the unbeloved.
"And what
is the stress of separation from the loved? There is the case where desirable,
pleasing, attractive sights, sounds, aromas, 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 benefit, 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
stress of separation from the loved.
"And what
is the stress of not getting what one wants? In beings subject to birth, the
wish arises, 'O, may we not be subject to birth, and may birth not come to us.'
But this is not to be achieved by wishing. This is the stress of not getting
what one wants. In beings subject to aging... illness... death... sorrow,
lamentation, pain, distress, & despair, the wish arises, 'O, may we not be
subject to aging... illness... death... sorrow, lamentation, pain, distress,
& despair, and may aging... illness... death... sorrow, lamentation, pain,
distress, & despair not come to us.' But this is not to be achieved by
wishing. This is the stress of not getting what one wants.
"And what
are the five clinging-aggregates that, in short, are stress? 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 stress.
"This is
called the noble truth of stress.
[b] "And 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 where
does this craving, when arising, arise? And where, when dwelling, does it
dwell? Whatever is endearing & alluring in terms of the world: that is
where this craving, when arising, arises. That is where, when dwelling, it
dwells.
"And what
is endearing & alluring in terms of the world? The eye is endearing &
alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
"The ear...
The nose... The tongue... The body... The intellect...
"Forms...
Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness...
Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness...
Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact...
"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...
"Perception
of forms... Perception of sounds... Perception of smells... Perception of
tastes... Perception of tactile sensations... Perception of ideas...
"Intention
for forms... Intention for sounds... Intention for smells... Intention for
tastes... Intention for tactile sensations... Intention for ideas...
"Craving
for forms... Craving for sounds... Craving for smells... Craving for tastes...
Craving for tactile sensations... Craving for ideas...
"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...
"Evaluation
of forms... Evaluation of sounds... Evaluation of smells... Evaluation of
tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing
& alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
"This is
called the noble truth of the origination of stress.
[c] "And what is the noble
truth of the cessation of stress? The remainderless fading & cessation,
renunciation, relinquishment, release, & letting go of that very craving.
"And where,
when being abandoned, is this craving abandoned? And where, when ceasing, does
it cease? Whatever is endearing & alluring in terms of the world: that is
where, when being abandoned, this craving is abandoned. That is where, when
ceasing, it ceases.
"And what
is endearing & alluring in terms of the world? The eye is endearing &
alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
"The ear...
The nose... The tongue... The body... The intellect...
"Forms...
Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness...
Ear-consciousness... Nose-consciousness... Tongue-consciousness...
Body-consciousness... Intellect-consciousness...
"Eye-contact...
Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
"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...
"Perception
of forms... Perception of sounds... Perception of smells... Perception of
tastes... Perception of tactile sensations... Perception of ideas...
"Intention
for forms... Intention for sounds... Intention for smells... Intention for
tastes... Intention for tactile sensations... Intention for ideas...
"Craving
for forms... Craving for sounds... Craving for smells... Craving for tastes...
Craving for tactile sensations... Craving for ideas...
"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...
"Evaluation
of forms... Evaluation of sounds... Evaluation of smells... Evaluation of
tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing
& alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
"This is
called the noble truth of the cessation of stress.
[d] "And what is the noble
truth of the path of practice leading to the cessation of stress? Just this
very 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? Aspiring to renunciation, to freedom from ill will, to
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 illicit
sex. 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,
arouses 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 aside 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 & alert, physically sensitive of pleasure. He enters & remains
in the third jhana, of which 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.
"This is
called the noble truth of the path of practice leading to the cessation of
stress.
"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 independent, 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 four noble
truths...
(E. Conclusion)
"Now, if
anyone would develop these four frames of reference in this way for seven
years, one of two fruits can be expected for him: either gnosis right here
& now, or — if there be any remnant of clinging-sustenance — non-return.
"Let alone
seven years. If anyone 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 for him: either gnosis right
here & now, or — if there be any remnant of clinging-sustenance —
non-return.
"Let alone
half a month. If anyone would develop these four frames of reference in this
way for seven days, one of two fruits can be expected for him: 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."
That is what the
Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Edited