Preamble
Thus
have I heard note1. The Bhagava note2 was at one time residing at the
market-town called Kammasadhamma in the Kuru country note3. There the Bhagava addressed the
bhikkhus note4 saying "O, Bhikkhus", and
they replied to him, "Bhadante," note5 . Then the Bhagava said:
Bhikkhus,
this is the one and the only way note6 for the purification (of the minds)
of beings, for overcoming sorrow and lamentation, for the cessation note7 of physical and mental pain note8 , for attainment of the Noble Paths note9 . and for the realization of Nibbana note10. That (only way) is the four
satipatthanas note11.
What
are these four? note12 Here (in this teaching), bhikkhus, a
bhikkhu (i.e. a disciple) dwells perceiving again and again the body (kaya) note13 as just the body note14 (not mine, not I, not self, but just
a phenomenon) with diligence, note15 clear understanding, note16 and mindfulness, thus keeping away
covetousness and mental pain in the world;note17 he dwells perceiving again and again
feelings (vedana) note18 as just feelings (not mine, not I,
not self but just as phenomena) with diligence, clear understanding, and
mindfulness, thus keeping away covetousness and mental pain in the world; he
dwells perceiving again and again the mind (citta) note19 as just the mind (not mine, not I,
not self but just a phenomenon) with diligence, clear understanding, and
mindfulness, thus keeping away covetousness and mental pain in the world; he
dwells perceiving again and again dhammas note20 as just dhammas (not mine, not I, not
self but just as phenomena) with diligence, clear understanding, and
mindfulness, thus keeping away covetousness and mental pain in the world.
|
Mahasatipatthana Sutta i. Anapana Pabba (Section on In and Out
Breathing) And how, bhikkhus, does a bhikkhu dwell
perceiving again and again the body as just the body? Here (in this
teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a
tree, or to an empty, solitary place;note21 sits down cross-legged,note22 keeping his body erect,
and directs his mindfulness (towards the object of mindfulness).note23Then only with keen
mindfulness he breathes in and only with keen mindfulness he breathes out.
Breathing in a long breath, he knows, "I breathe in a long breath";
breathing out a long breath, he knows, "I breathe out a long
breath"; breathing in a short breath, he knows, "I breathe in a
short breath"; breathing out a short breath, he knows, "I breathe
out a short breath", "Aware of the whole breath body, I shall
breathe in",note24 thus he trains himself;
"Aware of the whole breath body, I shall breathe out", thus he
trains himself. "Calming the process of breathing, I shall breathe
in",note25 thus he trains himself;
"Calming the process of breathing, I shall breathe out", thus he
trains himself.note26 Just as, bhikkhus, a skilful turner or a
turner's apprentice pulling a long pull (on the string turning the lathe),
knows, "I am pulling a long pull"; pulling a short pull, knows,
"I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing
in a long breath, knows, "I breathe in a long breath"; breathing
out a long breath, knows, "I breathe out a long breath"; breathing
in a short breath, knows, "I breathe in a short breath"; breathing
out a short breath, knows, "I breathe out a short breath".
"Aware of the whole breath body, I shall breathe in," thus he
trains himself; "Aware of the whole breath body, I shall breathe
out", thus he trains himself. "Calming the process of breathing, I
shall breathe in", thus he trains himself; "Calming the process of
breathing, I shall breathe out", thus he trains himself. Thus he dwells perceiving again and again
the body note27 as just the body (not
mine, not I, not self, but just a phenomenon) in himself; or he dwells
perceiving again and again the body as just the body in others;note28 or he dwells perceiving
again and again the body as just the body in both himself and in others.note29 He dwells perceiving
again and again the cause and the actual appearing of the body; or he dwells
perceiving again and again the cause and the actual dissolution of the body;
or he dwells perceiving again and again both the actual appearing and
dissolution of the body with their causes.note30 To summarize, he is
firmly mindful of the fact that only the body exists (not a soul, a self or
I). That mindfulness is just for gaining insight (vipassana) and mindfulness
progressively. Being detached from craving and wrong views note30 he dwells without
clinging to anything in the world.note32 Thus, bhikkhus, this is
a way in which a bhikkhu dwells perceiving again and again the body as just
the body. |
ii.
Iriyapatha Pabba (Section on Postures)
And again, bhikkus, a bhikkhu while walking note33 knows "I am walking";note34 while standing, he knows, "I am
standing"; while sitting, he knows, "I am sitting"; while lying
down he knows, "I am lying down."note35
To
summarize, a bhikkhu should know whatever way his body is moving or placed.note36
Thus
he dwells perceiving again and again the bodynote37 as just the body (not mine, not I,
not self, but just a phenomenon) in himself; or he dwells perceiving again and
again the body as just the body in others; or he dwells perceiving again and
again the body as just the body in both himself and in others. He dwells
perceiving again and again the cause and the actual appearing of the body or he
dwells perceiving again and again the cause and the actual dissolution of the
body; or he dwells perceiving again and again the actual appearing and
dissolution of the body with their causes.note38 To summarize, he is firmly mindful of
the fact that only the body exists (not a soul, a self or I). That mindfulness
is just for gaining insight (vipassana) and mindfulness progressively. Being
detached from craving and wrong views he dwells without clinging to anything in
the world. Thus, bhikkhus, this is also a way in which a bhikkhu dwells
perceiving again and again the body as just the body.
|
Mahasatipatthana Sutta iii. Sampajanna Pabba (Section on Clear
Understanding) And again, bhikkhus, a bhikkhu, while going
forward or while going back does so with clear understanding;note39 while looking straight
ahead or while looking elsewhere he does so with clear understanding; while
bending or stretching his limbs he does so with clear understanding; while
carrying the alms bowl and while wearing the robes he does so with clear
understanding; while eating, drinking, chewing, and savouring he does so with
clear understanding; while urinating or defecating he does so with clear
understanding; while walking, standing, sitting, falling asleep, waking,
speaking or when remaining silent, he does so with clear understanding. Thus he dwells perceiving again and again
the body, as just the body in himself… Thus, bhikkhus, this is also a way in
which a bhikkhu dwells perceiving again and again the body as just the body. |
|
|
Mahasatipatthana Sutta iv. Patikulamanasika Pabba (Section on
Contemplation of Impurities) And again, bhikkhus, a bhikkhu examines and
reflects closely upon this very body, from the soles of the feet up and from
the tips of the head hair down, enclosed by the skin and full of various
kinds of impurities,note40 (thinking thus)
"There exists in this body: hair of the head, hair of the body, nails,
teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes
(including the pleura, the diaphragm and other forms of membrane in the
body), spleen, lungs, intestines, mysentery, gorge, faeces, brain, bile, phlegm,
pus, blood, sweat, solid fat, tears, liquid fat, saliva, mucus, synovic fluid
(i.e. lubricating oil of the joints) and urine." Just as if, bhikkhus, there were a
double-mouthed provision bag filled with various kinds of grain such as:
hill-paddy, paddy, green-gram, cow pea, sesamum, and husked rice; and a man
with sound eyes, having opened it, should examine it thus: "This is
hill-paddy, this is paddy, this is green-gram, this is cow pea, this is
sesamum, and this is husked rice." Just so, bhikkhus, a bhikkhu examines
and reflects closely upon this very body, from the soles of the feet up and
from the tips of the head hair down, enclosed by the skin and full of various
kinds of impurities, (thinking thus) "There exists in this body: hair of
the head, … and urine.'' Thus he dwells perceiving again and again
the body as just the body in himself…. Thus, bhikkhus, this is also a way in
which a bhikkhu dwells perceiving again and again the body as just the body. |
v.
Dhatumanasika Pabba (Section on Contemplation on Elements)
And
again, bhikkhus, a bhikkhu examines and reflects closely upon this very body
however it be placed or disposed as composed of (only) primary elements note41 thus: "There exists in this body
the earth element, the water element, the fire element, and the air
element."note42
Just
as if, bhikkhus, a skillful butcher or his apprentice, having slaughtered a cow
and divided it into portions were sitting at the junction of four high roads,note43 just so, a bhikkhu examines and
reflects closely upon this body however it be placed or disposed as composed of
(only) the primary elements thus: "There exists in this body the earth
element, the water element, the fire element and the air element.''
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
vi.
Navasivathika Pabba (Section on Nine Stages of Corpses)
Part
1
And
again, bhikkhus, if a bhikkhu should see a body, one day dead, or two days
dead, or three days dead, swollen, blue and festering, discarded in the charnel
ground, he then compares it to his own body thus: "Truly this body is of
the same nature, it will become like that and cannot escape from it."note44
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
2
And again, bhikkus, if a bhikkhu should see a body discarded in the charnel
ground, being devoured by crows, being devoured by hawks, being devoured by
vultures, being devoured by herons, being devoured by dogs, being devoured by
tigers, being devoured by leopards, being devoured by jackals, or being
devoured by various kinds of worms, he then compares it to his own body thus:
''Truly this body is of the same nature, it will become like that and cannot
escape from it.''
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
3
And
again, bhikkhus, if a bhikkhu should see a body discarded in the charnel
ground, that is just a skeleton held together by the tendons, with some flesh
and blood still adhering to it, he then compares it to his own body thus:
"Truly this body is of the same nature, it will become like that and
cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
4
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is just a skeleton held together by the tendons, blood-besmeared,
fleshless, he then compares it to his own body thus: "Truly this body is
of the same nature, it will become like that and cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
5
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is just a skeleton held together by the tendons without flesh and
blood, he then compares it to his own body thus: "Truly this body is of
the same nature, it will become like that and cannot escape from it."
Thus he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
6
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is just loose bones scattered in all directions; at one place
bones of a hand, at another place bones of a foot, at another place
ankle-bones, at another place shin-bones, at another place thigh-bones, at
another place hip-bones, at another place rib-bones, at another place
spinal-bones, at another place shoulder-bones, at another place neck-bones, at
another place the jawbone, at another place the teeth, and at another place the
skull, he then compares it to his own body thus: "Truly this body is of
the same nature, it will become like that and cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
7
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is just white bones of conch-like colour, he then compares it to
his own body thus: "Truly this body is of the same nature, it will become
like that and cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and
again the body as just the body.
Part
8
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is bones more than a year old, lying in a heap, he then compares
it to his own body thus: "Truly this body is of the same nature, it will
become like that and cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body in himself….
Thus, bhikkhus, this is also a way in which a bhikkhu dwells perceiving again
and again the body as just the body.
Part
9
And
again, bhikkhus, if a bhikkhu should see a body, discarded in the charnel
ground, that is just rotted bones, crumbling to dust, he then compares it to
his own body thus: "Truly this body is of the same nature, it will become
like that and cannot escape from it."
Thus
he dwells perceiving again and again the body as just the body (not mine, not
I, not self, but just a phenomenon) in himself; or he dwells perceiving again
and again the body as just the body in others; or he dwells perceiving again
and again the body as just the body in both himself and in others. He dwells
perceiving again and again the cause and the actual appearing of the body or he
dwells perceiving again and again the cause and the actual dissolution of the
body; or he dwells perceiving again and again both the actual appearing and
dissolution of the body with their causes. To summarize, he is firmly mindful
of the fact that only the body exists (not a soul, a self or I). That
mindfulness is just for gaining insight (vipassana) and mindfulness
progressively. Being detached from craving and wrong views he dwells without
clinging to anything in the world. Thus, bhikkhus, this is also a way in which
a bhikkhu dwells perceiving again and again the body as just the body.
|
Mahasatipatthana Sutta II. Vedananupassana(Contemplation on
Feelings) And how, bhikkhus, does a bhikkhu dwell
perceiving again and again that feelings (vedana)note45 are just feelings (not
mine, not I, not self but just as phenomena)? Here (in this teaching), bhikkhus, while
experiencing a pleasant feeling,note46 a bhikkhu knows, "I
am experiencing a pleasant feeling"; or while experiencing an unpleasant
feeling,note47 he knows, "I am
experiencing an unpleasant feeling"; or while experiencing a feeling
that is neither pleasant nor unpleasant,note48 he knows, "I am
experiencing a feeling that is neither pleasant nor unpleasant.'' While experiencing a pleasant feeling
associated with sense pleasures,note49 he knows, "I am
experiencing a pleasant feeling associated with sense pleasures"; or
while experiencing a pleasant feeling not associated with sense pleasures, |
|||
|
Mahasatipatthana Sutta III. Cittanupassana (Contemplation on the
Mind) And how, bhikkhus, does a bhikkhu dwell
perceiving again and again the mind (citta) as just the mind (not mine, not
I, not self but just a phenomenon)? Here (in this teaching), bhikkhus, when a
mind with greed (raga) note55 arises, a bhikkhu knows,
"This is a mind with greed"; or when a mind without greed note56 arises, he knows,
"This is a mind without greed"; when a mind with anger (dosa) note57" arises, he knows,
"This is a mind with anger"; or when a mind without anger note58 arises, he knows,
"This is a mind without anger"; when a mind with delusion (moha) note59 arises, he knows,
"This is a mind with delusion"; or when a mind without delusion note60 arises, he knows,
"This is a mind without delusion"; or when a lazy, slothful mind
(samkhittacitta) note61 arises, he knows,
"This is a lazy, slothful mind"; or when a distracted mind
(vikkhittacitta) note62 arises, he knows,
"This is a distracted mind"; or when a developed mind
(mahagattacitta) note63 arises, he knows,
"This is a developed mind"; or when an undeveloped mind
(amahagattacitta) note64 arises, he knows,
"This is an undeveloped mind"; or when an inferior mind
(sauttaracitta) note65 arises, he knows,
"This is an inferior mind"; or when a superior mind (anuttaracitta)
note66 arises, he knows,
"This is a superior mind"; or when a concentrated mind
(samahitacitta) note67arises, he knows,
"This is a concentrated mind"; or when an unconcentrated mind
(asamahitacitta) note68 arises, he knows, "This
is an unconcentrated mind''; or when a mind temporarily free from defilements
(vimutticitta) note69 arises, he knows,
"This is a mind temporarily free from defilements"; or when a mind not
free from defilements (avimutticitta) arises, he knows, "This is a mind
not free from defilements". Thus he dwells perceiving again and again
the mind as just the mind (not mine, not I, not self but just a phenomenon)
in himself; or he dwells perceiving again and again the mind as just the mind
in others; or he dwells perceiving again and again the mind as just the mind
in both himself and in others. He dwells perceiving again and again the cause
and the actual appearing of the mind; or he dwells perceiving again and again
the cause and the actual dissolution of the mind; or he dwells perceiving
again and again both the actual appearing and dissolution of the mind with
their causes. note70 To summarize, he is
firmly mindful of the fact that only the mind exists (not a soul, self or I).
That mindfulness is just for gaining insight (vipassana) and mindfulness
progressively. Being detached from craving and wrong views he dwells without
clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu
dwells perceiving again and again the mind as just the mind. |
|||
|
Mahasatipatthana Sutta i. Nivarana Pabba (Section on Hindrances) And how, bhikkhus, does a bhikkhu dwell
perceiving again and again dhammas as just dhammas (not mine, not I, not
self, but just as phenomena)? Here (in this teaching), bhikkhus, a bhikkhu
dwells perceiving again and again the five hindrances (nivarana dhamma) as
just the five hindrances note71 (not mine, not I, not
self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell
perceiving again and again the five hindrances as just the five hindrances?
Here (in this teaching), bhikkhus, while sense-desire (kamachanda) is present
in him, a bhikkhu knows, "There is sense-desire present in me"; or
while sense-desire is not present in him, he knows, "There is no
sense-desire present in me". He also knows how the sense-desire which
has not yet arisen comes to arise; he knows how the sense-desire that has
arisen comes to be discarded; and he knows how the discarded sense-desire
will not arise in the future.note72 While ill-will (byapada) is present in him
he knows, "There is ill-will present in me"; or while ill-will is
not present in him, he knows, "There is no ill-will present in me."
He also knows how the ill-will which has not yet arisen comes to arise; he
knows how the ill-will which has arisen comes to be discarded; and he knows
how the discarded ill-will will not arise in the future.note73 While sloth and torpor are present in him,
he knows, "There are sloth and torpor present in me"; or while
sloth and torpor are not present in him, he knows "There is no sloth and
torpor present in me." He also knows how the sloth and torpor which has
not yet arisen comes to arise; he knows how the sloth and torpor that has
arisen comes to be discarded; and he knows how the discarded sloth and torpor
will not arise in the future.note74 While distraction and worry (uddhacca-kukkucca)
are present in him, he knows, "There are distraction and worry present
in me"; or while distraction and worry are not present in him, he knows,
"There are no distraction and worry present in me." He knows how
the distraction and worry which has not yet arisen comes to arise, he knows
how the distraction and worry that has arisen comes to be discarded; and he
knows how the discarded distraction and worry will not arise in the future.note75 While doubt or wavering of the mind
(vicikiccha) is present in him, he knows, "There is doubt or wavering of
the mind present in me"; or while doubt or wavering of the mind is not
present in him, he knows, "There is no doubt or wavering of mind present
in me." He also knows how the doubt or wavering of mind which has not
yet arisen comes to arise; he knows how the doubt or wavering of mind that
has arisen comes to be discarded; and he knows how the discarded doubt or
wavering of mind will not arise in the future.note76 Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in
himself; or he dwells perceiving again and again dhammas as just dhammas in
others; or he dwells perceiving again and again dhammas as just dhammas in
both himself and in others. He dwells perceiving again and again the cause
and the actual appearing of dhammas; or he dwells perceiving again and again
the cause and the actual dissolution of dhammas; or he dwells perceiving
again and again both the actual appearing and dissolution of dhammas with
their causes.note77 To summarize, he is firmly mindful of the
fact that only dhammas exist (not a soul, a self or I). That mindfulness is
just for gaining insight (vipassana) and mindfulness progressively. Being
detached from craving and wrong views he dwells without clinging to anything
in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again
and again the five hindrances as just the five hindrances. |
|||
|
Mahasatipatthana Sutta ii. Khanda Pabba (Section on Aggregates) And again, bhikkhus, a bhikkhu dwells
perceiving again and again the five aggregates of clinging (upadanakkhandha)note78 as just the five
aggregates of clinging (not mine, not I, not self but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving
again and again the five aggregates of clinging as just the five aggregates
of clinging? Here (in this teaching), bhikkhus, a
bhikkhu perceives thus: "This is the corporeal body (rupa); this is the
cause and the actual appearing of the corporeal body; this is the cause and
the actual dissolution of the corporeal body. This is feeling (vedana) this
is the cause and the actual appearing of feeling; this is the cause and the
actual dissolution of feeling. This is perception (sanna); this is the cause
and the actual appearing of perception; this is the cause and the actual
dissolution of perception. These are mental formations (sankhara); this is
the cause and the actual appearing of mental formations; this is the cause
and the actual dissolution of mental formations. This is consciousness
(vinnana); this is the cause and the actual appearing of consciousness; this
is the cause and the actual dissolution of consciousness."note79 Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in
himself; or he dwells perceiving again and again dhammas as just dhammas in
others; or he dwells perceiving again and again dhammas as just dhammas in
both himself and others. He dwells perceiving again and again the cause and
the actual appearing of dhammas; or he dwells perceiving again and again the
cause and the actual dissolution of dhammas; or he dwells perceiving again
and again both the actual appearing and dissolution of dhammas with their
causes.note80 To summarize, he is firmly mindful of the
fact that only dhammas exist (not a soul, a self or I). That mindfulness is
just for gaining insight (vipassana) and mindfulness progressively. Being
detached from craving and wrong views he dwells without clinging to anything
in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again
and again the five aggregates of clinging as just the five aggregates of
clinging. |
|
||
|
Mahasatipatthana Sutta iii. Ayatana Pabba (Section on Sense Bases) And again, bhikkhus, a bhikkhu dwells
perceiving again and again the six internal and external sense bases
(ayatana)note81 as just the six internal
and external sense bases (not mine, not I, not self, but just as phenomena).
And how, bhikkhus, does a bhikkhu dwell perceiving again and again the six
internal and external sense bases as just the six internal and external sense
bases? Here (in this teaching), bhikkhus, a
bhikkhu knows the eye and the visible objects and the fetter that arises
dependent on both. He also knows how the fetter which has not yet arisen
comes to arise; he knows how the fetter that has arisen comes to be
discarded; and he knows how the discarded fetter that has arisen comes to be discarded;
and he knows how the discarded fetter will not arise in the future.note82 He knows the ear and sounds and the fetter
that arises dependent on both. He also knows how the fetter which has not yet
arisen comes to arise; he knows how the fetter that has arisen comes to be
discarded; and he knows how the discarded fetter will not arise in the
future. He knows the nose and odours and the fetter
that arises dependent on both. He also knows how the fetter which has not yet
arisen comes to arise; he knows how the fetter that has arisen comes to be
discarded; and he knows how the discarded fetter will not arise in the
future. He knows the tongue and tastes and the
fetter that arises dependent on both. He also knows how the fetter which has
not yet arisen comes to arise; he knows how the fetter that has arisen comes
to be discarded; and he knows how the discarded fetter will not arise in the
future. He knows the body and tactile objects and
the fetter that arises dependent on both. He also knows how the fetter which
has not yet arisen comes to arise; he knows how the fetter that has arisen
comes to be discarded; and he knows how the discarded fetter will not arise
in the future. He knows the mind and mind objects (dhamma)
and the fetter that arises dependent on both. He also knows how the fetter
which has not yet arisen comes to arise; he knows how the fetter that has
arisen comes to be discarded; and he knows how the discarded fetter will not
arise in the future. Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in
himself note83…. Being detached from
craving and wrong views he dwells without clinging to anything in the world.
Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the
six internal and external sense bases as just the six internal and external
sense bases. |
|
||
|
Mahasatipatthana Sutta iv. Bojjhanga Pabba (Section on
Enlightenment Factors) And again, bhikkhus, a bhikkhu dwells
perceiving again and again the seven factors of enlightenment (bhojjanga) as
just the seven factors of enlightenment (not mine, not I, not self, but just
as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and
again the seven factors of enlightenment as just the seven factors of
enlightenment? Here (in this teaching), bhikkhus, while
the enlightenment factor of mindfulness (sati-sambojjhanga) note84 is present in him, a
bhikkhu knows, "The enlightenment factor of mindfulness is present in
me"; or while the enlightenment factor of mindfulness is not present in
him, he knows, "The enlightenment factor of mindfulness is not present
in me." He also knows how the enlightenment factor of mindfulness which
has not yet arisen comes to arise; and he knows how the complete fulfillment
in developing the arisen enlightenment factor of mindfulness comes to be.note85 While the enlightenment factor of
investigation of phenomena (dhammavicaya-bhojjanga)note86 is present in him, he
knows, "The enlightenment factor of investigation of phenomena is
present in me"; or while the enlightenment factor of investigation of
phenomena is not present in him, he knows, "The enlightenment factor of
investigation of phenomena is not present in me." He also knows how the
enlightenment factor of investigation of phenomena which has not yet arisen
comes to arise; and he knows how the complete fulfillment in developing the
arisen enlightenment factor of investigation of phenomena comes to be. While the enlightenment factor of effort
(viriya-sambojjhanga)note87 is present in him, he
knows, "The enlightenment factor of effort is present in me", or
while the enlightenment factor of effort is not present in him, he knows,
"The enlightenment factor of effort is not present in me." He also
knows how the enlightenment factor of effort which has not yet arisen comes
to arise; and he knows how the complete fulfillment in developing the arisen
enlightenment factor of effort comes to be. While the enlightenment factor of rapture
(piti-sambojjhanga)note88 is present in him, he
knows, "The enlightenment factor of rapture is present in me"; or
while the enlightenment factor of rapture is not present in him, he knows,
"The enlightenment factor of rapture is not present in me." He also
knows how the enlightenment factor of rapture which has not yet arisen comes
to arise; and he knows how the complete fulfillment in developing the arisen
enlightenment factor of rapture comes to be. While the enlightenment factor of
tranquility (passadhi-sambojjhanga)note89 is present in him, he
knows, "The enlightenment factor of tranquility is present in me";
or while the enlightenment factor of tranquility is not present in him, he
knows, "The enlightenment factor of tranquility is not present in
me." He also knows how the enlightenment factor of tranquility which has
not yet arisen comes to arise; and he knows how the complete fulfillment in
developing the arisen enlightenment factor of tranquility comes to be. While the enlightenment factor of
concentration (samadhi-sambojjhanga)note90 is present in him, he
knows, "The enlightenment factor of concentration is present in
me"; or while the enlightenment factor of concentration is not present
in him, he knows, "The enlightenment factor of concentration is not
present in me." He also knows how the enlightenment factor of
concentration which has not yet arisen comes to arise; and he knows how the
complete fulfillment in developing the arisen enlightenment factor of
concentration comes to be. While the enlightenment factor of
equanimity (upekkha-sambojjhanga)note91 is present in him, he
knows, "The enlightenment factor of equanimity is present in me";
or while the enlightenment factor of equanimity is not present in him, he
knows, "The enlightenment factor of equanimity is not present in
me." He also knows how the enlightenment factor of equanimity which has
not yet arisen comes to arise; and he knows how the complete fulfilment in
developing the arisen enlightenment factor of equanimity comes to be. Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in
himselfnote92…. Being detached from
craving and wrong views he dwells without clinging to anything in the world.
Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the
seven factors of enlightenment as just the seven factors of enlightenment. |
|||
v.
Sacca Pabba (Section on Noble Truths)
And
again, bhikkhus, a bhikkhu dwells perceiving again and again the Four Noble
Truths as just the Four Noble Truths (not mine, not I, not self, but just as
phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again
the Four Noble Truths as just the Four Noble Truths? Here, (in this teaching),
bhikkhus, a bhikkhu knows as it really is, "This is dukkha"; he knows
as it really is, "This is the cause of dukkha"; he knows as it really
is, "This is the cessation of dukkha"; he knows as it really is,
"This is the path leading to the cessation of dukkha.''
|
Mahasatipatthana Sutta a. Dukkhasacca Pabba (Section on the Noble
Truth of Dukkha) And what, bhikkhus, is the Noble Truth of
dukkha? Birth note93 is dukkha, ageing is
also dukkha, death is also dukkha; sorrow, lamentation, physical pain, mental
pain and anguish are also dukkha; to have to associate with those (persons or
things) one dislikes is also dukkha; to be separated from those one loves or
likes is also dukkha; wishing for what one cannot get is also dukkha; in
short, the five aggregates of clinging are dukkha.note94 And what, bhikkhus, is birth (jati)? The
birth, the being born, the origination, the conception, the springing into
existence, the manifestation of the aggregates, and the acquisition of the
sense-bases of beings in this or that class of beings - this, bhikkhus, is
called birth. And what, bhikkhus, is ageing (jara)? It is
the ageing, the getting frail, the loss of teeth, the greying of hair, the
wrinkling of skin; the failing of the vital force, the wearing out of the
sense faculties of beings in this or that class of beings - this, bhikkhus,
is called ageing. And what, bhikkhus, is death (marana)? The
departing and vanishing, the destruction, the disappearance, the death, the
completion of the life span, the dissolution of the aggregates (khandha), the
discarding of the body, and the destruction of the physical life-force of
beings in this or that class of beings - this, bhikkhus, is called death. And what, bhikkhus, is sorrow (soka)?note95 The sorrow, the act of
sorrowing, the sorrowful state of mind, the inward sorrow and the inward
overpowering sorrow that arise because of this or that loss (of relatives, or
possessions) or this or that painful state that one experiences - this,
bhikkhus, is called sorrow. And what, bhikkhus is lamentation
(parideva)? The crying and lamenting, the act of crying and lamenting, and
the state of crying and lamentation that arises because of this or that loss
(of relatives, or possessions) or this or that painful state that one
experiences - this bhikkhus, is called lamentation. And what, bhikkhus, is physical pain
(dukkha)? The bodily pain and bodily unpleasantness, the painful and
unpleasant feeling produced by bodily contact - this, bhikkhus, is called
physical pain. And what, bhikkhus, is mental pain
(domanassa)? The pain in the mind and the unpleasantness in the mind, the
painful and unpleasant feeling produced by mental contact - this, bhikkhus,
is called mental pain. And what, bhikkhus, is anguish (upayasa)?
The distress and anguish and the state of distress and anguish that arises
because of this or that loss (of relatives, or possessions) or this or that
painful state that one experiences - this, bhikkhus, is called anguish. And what, bhikkhus, is the dukkha of having
to associate with those (persons or things) one dislikes (appiyehi sampayogo
dukkho)? Having to meet, remain with, be in close
contact, or intermingle, with sights, sounds, odours, tastes, tactile
objects, and dhammas in this world which are undesirable, unpleasant or
unenjoyable, or with those who desire one's disadvantage, loss, discomfort,
or association with danger - this, bhikkhus, is called the dukkha of having
to associate with those (persons or things) one dislikes. And, bhikkhus, what is the dukkha of being
separated from those one loves or likes (piyehi vippayogo dukkho)? Not being
able to meet, remain with, be in close contact, or intermingle, with sights,
sounds, odours, tastes, tactile objects, and dhammas in this world which are
desirable, pleasant or enjoyable, or with mother or father or brothers or
sisters or friends or companions or maternal and paternal relatives who
desire one's advantage, benefit, comfort or freedom from danger - this,
bhikkhus, is called the dukkha of being separated from those one loves or
likes. And what, bhikkhus, is the dukkha of
wishing for what one cannot get? Bhikkhus, in beings subject to birth and
rebirth the wish arises: "Oh that we were not subject to birth and
rebirth! Oh that birth and rebirth would not happen to us!" But this
cannot happen by merely wishing. This is the dukkha of wishing for what one
cannot get. Bhikkhus, in beings subject to ageing the wish arises: "Oh
that we were not subject to ageing! Oh that ageing would not happen to us!
" But this cannot happen merely by wishing. This also is the dukkha of
wishing for what one cannot get. Bhikkhus, in beings subject to illness the
wish arises: "Oh that we were not subject to illness! Oh that illness
would not happen to us!" But this cannot happen merely by wishing. This
also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings
subject to death the wish arises: "Oh that we were not subject to death!
Oh that death would not happen to us!", But this cannot happen merely by
wishing. This also is the dukkha of wishing for what one cannot get.
Bhikkhus, in beings subject to sorrow, lamentation, physical pain, mental
pain and anguish the wish arises: "Oh that we were not subject to
sorrow, lamentation, physical pain, mental pain and anguish! Oh that sorrow,
lamentation, physical pain, mental pain, and anguish would not happen to
us!" But this cannot happen merely by wishing. This also is the dukkha
of wishing for what one cannot get.note96 And what, bhikkhus, is (meant by) "In
short, the five aggregates of clinging are dukkha"? They are the
aggregate of corporeality, the aggregate of feeling, the aggregate of
perception, the aggregate of mental formations, and the aggregate of
consciousness. These, bhikkhus, are what is meant by "In short, the five
aggregates of clinging are dukkha.'' Bhikkhus, this is called the Noble Truth of
dukkha. |
|
|
Mahasatipatthana Sutta b. Samudayasacca Pabba (Section on the
Noble Truth of the Cause of Dukkha) And what, bhikkhus, is the Noble Truth of
the cause of dukkha? It is that craving which gives rise to fresh rebirth;
and which together with delight and clinging, (accepts, enjoys, and) finds
great delight in this or that (existence or sense pleasure that happens to
arise). Namely, craving for sense pleasures (kamatanha), craving for (better)
existences (bhavatanha), and craving for non-existence (vibhavatanha).note97 When this craving arises, bhikkhus, where
does it arise? When it establishes itself,note98 where does it establish
itself? When this craving arises and establishes itself, it does so in the
delightful and pleasurable characteristics of the world.note99 What are the delightful and pleasurable
characteristics of the world? In the world, the eye has the characteristic of
being delightful and pleasurable. When this craving arises, it arises there
(i.e. in the eye); when it establishes itself, it establishes itself there.
In the world, the ear…. In the world, the nose…. In the world, the tongue….
In the world, the body…. In the world, the mind has the characteristic of
being delightful and pleasurable. When this craving arises it arises there;
when it establishes itself, it establishes itself there. In the world, visible objects…. In the
world, sounds…. In the world, odours…. In the world, tastes…. In the world,
tactile objects…. In the world, dhammas have the characteristic of being
delightful and pleasurable. When this craving arises it arises there; when it
establishes itself, it establishes itself there. In the world, eye-consciousness…. In the
world, ear-consciousness…. In the world, nose-consciousness…. In the world,
tongue-consciousness…. In the world, body-consciousness…. In the world,
mind-consciousness has the characteristic of being delightful and
pleasurable. When this craving arises it arises there; when it establishes
itself, it establishes itself there. In the world, eye-contact…. In the world,
ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In
the world, body-contact…. In the world, mind-contact has the characteristic
of being delightful and pleasurable. When this craving arises it arises
there; when it establishes itself, it establishes itself there.note100 In the world, the feeling born of
eye-contact…. In the world, the feeling born of ear-contact…. In the world,
the feeling born of nose-contact…. In the world, the feeling born of
tongue-contact…. In the world, the feeling born of body-contact…. In the
world, the feeling born of mind-contact has the characteristic of being
delightful and pleasurable. When this craving arises it arises there; when it
establishes itself, it establishes itself there. In the world, the perception of visible
objects…. In the world, the perception of sounds…. In the world, the
perception of odours…. In the world, the perception of tastes…. In the world,
the perception of tactile objects…. In the world, the perception of dhammas
has the characteristic of being delightful and pleasurable. Then this craving
arises it arises there, when it establishes itself, it establishes itself there. In the world, the volition towards visible
objects…. In the world, the volition towards sounds…. In the world, the
volition towards odours…. In the world, the volition towards tastes…. In the
world, the volition towards tactile objects…. In the world, the volition
towards dhammas has the characteristic of being delightful and pleasurable.
When this craving arises it arises there; when it establishes itself, it
establishes itself there.note101 In the world, the craving for visible
objects…. In the world, the craving for sounds…. In the world, the craving
for odours…. In the world, the craving for tastes…. In the world, the craving
for tactile objects…. In the world, the craving for dhammas has
the characteristic of being delightful and pleasurable. When this craving
arises it arises there; when it establishes itself, it establishes itself
there. In the world, the continued thinking about
visible objects…. In the world, the continued thinking about sounds…. In the
world, the continued thinking about odours…. In the world, the continued
thinking about tastes…. In the world, the continued thinking about tactile
objects…. In the world, the continued thinking about dhammas has the
characteristic of being delightful and pleasurable. When this craving arises
it arises there; when it establishes itself, it establishes itself there. This, bhikkhus, is called the Noble Truth
of the cause of dukkha. |
c.
Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha)
And
what, bhikkhus, is the Noble Truth of the cessation of dukkha? It is the
complete extinction and cessation of this very craving, its abandoning and
discarding, the liberation and detachment from it. Bhikkhus, when this craving
is abandoned, where is it abandoned? When it ceases, where does it cease? When
this craving is abandoned or ceases it does so in the delightful and
pleasurable characteristics of the world.note103
What
are the delightful and pleasurable characterictics of the world? In the world,
the eye has the characteristic of being delightful and pleasurable. When this
craving is abandoned, it is abandoned there (i.e. in the eyes); when it ceases,
it ceases there. In the world, the ear…. In the world, the nose…. In the world,
the tongue…. In the world, the body…. In the world, the mind has the
characteristic of being delightful and pleasurable. When this craving is abandoned
it is abandoned there; when it ceases, it ceases there.
In
the world, visible objects…. In the world, sounds…. In the world, odours…. In
the world, tastes…. In the world, tactile objects…. In the world, dhammas have
the characteristic of being delightful and pleasurable. When this craving is
abandoned, it is abandoned there; when it ceases, it ceases there.
In the world, eye-consciousness…. In the world, ear-consciousness…. In the
world, nose-consciousness…. In the world, tongue-consciousness…. In the world,
body-consciousness…. In the world, mind-consciousness has the characteristic of
being delightful and pleasurable. When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
In
the world, eye-contact…. In the world, ear-contact…. In the world,
nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In
the world, mind-contact has the characteristic of being delightful and
pleasurable. When this craving is abandoned, it is abandoned there; when it
ceases, it ceases there.
In
the world, the feeling born of eye-contact…. In the world, the feeling born of
ear-contact…. In the world, the feeling born of nose-contact…. In the world,
the feeling born of tongue-contact…. In the world, the feeling born of
mind-contact has the characteristic of being delightful and pleasurable.
When
this craving is abandoned, it is abandoned there; when it ceases, it ceases
there.
In the world, the perception of visible objects…. In the world, the perception
of sounds…. In the world, the perception of odours…. In the world, the
perception of tastes…. In the world, the perception of tactile objects…. In the
world, the perception of dhammas has the characteristic of being delightful and
pleasurable. When this craving is abandoned, it is abandoned there; when it
ceases, it ceases there.
In
the world, the volition towards visible objects…. In the world, the volition
towards sounds…. In the world, the volition towards odours…. In the world, the
volition towards tastes…. In the world, the volition towards tactile objects….
in the world, the volition towards dhammas has the characteristic of being
delightful and pleasurable. When this craving is abandoned, it is abandoned
there; when it ceases, it ceases there.
In
the world, the craving for visible objects…. In the world, the craving for
sounds…. In the world, the craving for tastes…. In the world, the craving for
tactile objects…. In the world, the craving for dhammas has the characteristic
of being delightful and pleasurable. When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
In
the world, the initial thinking about visible objects…. In the world, the
initial thinking about sounds…. In the world, the initial thinking about
odours…. In the world, the initial thinking about tastes…. In the world. the
initial thinking about tactile objects…. In the world, the initial thinking
about dhammas has the characteristic of being delightful and pleasurable. When
this craving is abandoned, it is abandoned there; when it ceases, it ceases
there.
In
the world, the continued thinking about visible objects…. In the world, the
continued thinking about sounds…. In the world, the continued thinking about
odours…. In the world, the continued thinking about tastes…. In the world, the
continued thinking about dhammas has the characteristic of being delightful and
pleasurable. When this craving is abandoned, it is abandoned there; when it
ceases, it ceases there.
This,
bhikkhus, is the Noble Truth of the cessation of dukkha.
Notes
1.
The words of Ananda Mahathera who was the Buddha's attendant monk. He recited
the texts of the Dhamma, as he had heard them from the Buddha, at the First
Council of monks (approx. 544 b.c.).
2.
This is a polite form of address which was used when monks spoke to the Buddha.
It means ''Blessed One".
3.
The Kuru country was located in North West India near New Delhi.
4.
A bhikkhu is a Buddhist monk who has received full ordination.
5.
"Bhadante" is a polite answer to an elder or superior. Its
approximate meaning would be "Yes, Venerable Sir".
6.
The one and the only way: ekayano, this means that this is: the only way which
surely leads to the benefits listed, there is no other way, and this way leads
to nowhere else. This statement does not need to be believed in blindly, but as
a meditator practises he can verify it by his own experience.
7.
Cessation (atthanamaya) is generally translated as "destruction"
which might wrongly imply an active attack on the physical and mental pain.
However, the physical and mental pain cease due to lack of craving, just as a
fire is extinguished due to lack of fuel.
8.
Physical and mental pain (dukkha-domanassa) is a compound word which denotes
the whole spectrum of physical and mental pain. Here, dukkha (du = bad,
painful, + kha = empty, space) refers to all types of physical pain, and
domanassa (du = bad, painful + mana = mind) refers to all types of mental pain
including frustration, grief, fear and various types of phobias and neuroses.
9.
Here naya means the four Noble Paths (ariya magga). The Noble Path is the name
for the consciousness that has Nibbana for its object. The Four Noble Paths are
the path of a Stream Enterer (sotapatti magga), the path of the Once-returner
(sakadagami magga), the path of a Non-returner (anagami magga), and the path of
an Arahat (arahatta magga).
10.
Nibbana (Skt. Nirvana), is a reality experienced by a mind totally free from
greed, hatred, and delusion.
11.
Satipatthana (Sati = mindfulness, awareness of what is occuring + patthana =
that which plunges into and penetrates continuously, again and again) is the
type of mindfulness that penetrates repeatedly into the body, feelings, mind,
and dhammas, and sees the actual reality that is occurring. This is in contrast
to the normal unmindful state in which the mind bounces or skips over these
phenomena. "The four satipatthanas" might therefore be translated as
the "four steadfast mindfulnesses".
12.
The Four satipatthanas in Pali are kayanupassana, vedananupassana,
cittanupassana and dhammanupassana.
13.
Kaya is the aggregate of physical phenomena. Here it refers to the corporeal
body.
14.
The phrases, "body as just the body", "feelings as just
feelings", show that the body, feelings, mind, and dhammas are not to be
seen as mine, I or self. This is the natural knowledge that arises from
observing the body, feelings, mind and dhammas with steadfast mindfulness. It
is not a belief. Normally this knowledge is absent due to lack of steadfast
mindfulness.
15.
Diligence (atapi) means bringing the mind back to the object of meditation
again and again no matter how many times it slips away.
16.
Clear understanding (see Note 39)
17.
World (loka) refers to anything that arises and passes away, i.e. the five
aggregates of clinging.
18.
Feelings (vedana) (see Note 45)
19.
Mind (citta) is that which knows, is aware, or is conscious (see Cittanupassana
Section).
20.
The word dhamma has a number of meanings according to the context in which it
is used. It can mean: natural phenomena, mental objects, a state, truth,
reality, wisdom, actions, good actions, practice, cause and offence. Also, in English
usage Dhamma (there are no capital letters in the Pali language) can mean the
Teachings of the Buddha or the texts which contains those teachings.
Here, in this context dhamma is any natural phenomenon that is not a concept
and it is specifically referring to the five hindrances, the five aggregates of
clinging, the six internal and external sense bases, the seven factors of
enlightenment and the Four Noble Truths.
21.
The main point here is that the place for meditation should be as quiet and
free from people and distractions as possible.
22.
If sitting cross-legged is too painful the meditator will not be able to sit
for very long. The main point is to sit in a comfortable and alert way.
Therefore, a chair may be used. Mindfulness of breathing can also be developed
while standing, walking or lying down.
23.
The mindfulness should be directed to the place at which the breath makes
contact with the upper lip or the tip of the nose depending on where it is felt
in each individual.
24.
The whole breath body (sabbakaya) means the whole breath from the beginning to
the end.
25.
As the mind calms down the breath will also calm down without exerting any
conscious control over it.
26.
It is not necessary to repeat all the above phrases in the mind, but the essential
point is to be aware of the actual phenomena. These phrases are all examples to
show that the meditator has to be aware of the breath in whichever condition it
is in and does not need to control the breath in any way.
27.
Here "body" means the process of breathing.
28.
The meditator knows by inference that in others, just as in himself, there is
no I or self that breathes but just breathing exists. This cuts out delusion
concerning external phenomena.
29.
This cannot be done at the same time but is done alternately.
30.
The causes of the appearing and the dissolution of the breath are the existence
or the non-existence of the body, the nasal apertures, and the mind. The actual
appearing and the actual dissolution refer to the actual phenomena of the
breath arising and passing away. The main point here is to be aware of the
actual appearing and the actual dissolution of the breath so as to perceive its
impermanent, unsatisfactory and soulless nature.
31.
Wrong view refers to thinking that there is a permanent self or I who is
breathing. If the meditator sees the breath as impermanent, unsatisfactory, and
not self then there will be no craving or wrong view at that time.
32.
See Note 17.
33.
While walking (gacchanto) lit. means while going.
34.
I am walking: Here as elsewhere in this discourse the use of the term
"I" is only a grammatical usage and does not mean that an
"I" really exists. In Pali language it is impossible to construct a
verb without an ending showing a subject, for example,
gaccha + mi = gacchami, I am going
gaccha + ma = gacchama, we are going
A
similar situation occurs in English where sometimes we have to make up a
subject to make a sentence i.e. "It's raining". Clearly the
"It" does not exist and there is only raining. Similarly there is
only walking and no "I" who is walking.
35.
When the meditator is aware of the actual motion of the legs and body, that is
the sensation of touch and motion, he can be said to "know", "I
am walking". In all the postures he should be aware of what is actually
happening in a similar way.
36.
The meditator should even be aware of movements of the body within a posture,
e.g. while sitting he moves an arm or while lying down he rolls over.
37.
Body here means the positions, postures, and movements of the body.
38.
The causes of the appearing and the dissolution of the body here and in
subsequent sections are the existence or non-existence of ignorance of the Four
Noble Truths, craving, kamma, and nutriment.
39.
Clear understanding (sampajanna) is of four types: satthaka-sampajanna,
sappaya-sampajanna, gocara-sampajanna and asammoha-sampajanna.
Before
a meditator does any action he should first consider whether that action is or
is not a beneficial action. This prior consideration is called
satthaka-sampajanna.
If
it is a beneficial action then the meditator should next consider whether it is
suitable or proper. This is called sappaya-sampajanna. For example, if the
meditator wishes to go to a pagoda to meditate this is a beneficial action.
However, if at the time he wishes to go to the pagoda there is a large crowd
gathered for a pagoda festival and there would be many disturbances because of
that, then it would not be suitable.
The
understanding of the proper field for the mind is gocara-sampajanna. If the meditator
is practising the four satipatthanas this is the proper field for the mind. If
he is thinking about or indulging in sense pleasures this is not the proper
field for the mind.
The
understanding that sees that all conditioned phenomena are impermanent and
unsatisfactory and that sees all phenomena (including Nibbana) are not-self is
asammoha-sampajanna.
40.
This meditation can be practised in either of two ways. The first way is to see
each part as repulsive and the second way is to see that as parts or
collectively the body is not-self.
To develop the perception of the repulsiveness of the body it is very helpful
to view an autopsy of a corpse as this will make it easier to truly see that
each part is repulsive. This method of meditation is very effective for cutting
out lust.
To
develop the perception of not-self the meditator should reflect on each part
and see that they are devoid of consciousness e.g. the hair on the head does
not know it has hair growing on it; what is it that thinks "This is my hair"?
By meditating in this way the meditator will clearly see the difference between
the mind and the body. Also he will see for himself that it is deluded to view
the body as me, as mine or as self.
41.
Only primary elements (dhatu) and no being or soul.
42.
The primary elements (dhatu) are the natural qualities of matter. The earth
element (pathavi-dhatu) is the quality of hardness and softness or the degree
of solidity. The water element (apo-dhatu) is the quality of fluidity and
cohesion. The fire element (tejo-dhatu) is the quality of heat and cold. The
air element (vayo-dhatu) is the quality of motion, vibration and support.
All
four primary elements are present in any given substance but one is more
prominent. The quality of hardness and softness is called earth element because
that is the prominent quality of earth, but, earth also has the qualities of
cohesion, heat and motion. The parts from the hair of the head up to the brain,
in the Patikulamanasika Pabba, are examples of bodily parts in which the earth
element is prominent. The parts from bile up to urine are examples in which the
water element is prominent. Heat and cold in the body are examples of the fire
element. The breath is an example of the wind element.
43.
In this simile the four high roads represent the four postures. The butcher or
his apprentice represents a meditator who sees the body as only elements, just
as the cow having been divided is no longer seen as a cow but is seen only as
meat.
44.
The meditations based on corpses are best done while or after actually seeing a
corpse. By seeing the reality that the body will one day be a corpse too, the
mind becomes free from attachment to the body.
45.
Vedana (feelings) is not used here in the sense of "emotions", but
refers only to the pleasant, the unpleasant, and the neither pleasant nor
unpleasant feelings that arise, only one at a time, with every consciousness,
(i.e eye-consciousness, ear-consciousness, nose-consciousness, tongue-…,
body?…, and mind-consciousness). It is important to see these feelings clearly
as they are the cause of craving. Also, if the meditator does not see these
clearly then he may think that there is a being experiencing feeling.
46.
E.g., bodily comfort and mental happiness.
47.
E.g., bodily pain and mental pain.
48.
Neither pleasant nor unpleasant feeling is the hardest to perceive as its
characteristic is the absence of pleasure and pain. E.g., the neutral feeling
that is normally present on the surface of the eye and the feeling in the mind
when it is neither happy nor unhappy.
49.
E.g., the normal type of pleasure and happiness based on sense pleasures.
50.
E.g., the happiness experienced while seeing the true nature of body and mind.
51.
E.g., the unpleasant feeling experienced when one does not obtain the sense
pleasures one wants to obtain.
52.
E.g., the unhappiness experienced by a meditator reflecting on his lack of
progress towards realizing Nibbana.
53.
E.g., the neutral feeling experienced when the mind is calm and detached from
sense pleasures.
54.
The causes of the appearing and the dissolution of feelings are the existence
or non-existence of contact (phassa), ignorance of the Four Noble Truths,
craving and kamma.
55.
Greed (raga) does not just mean strong passion but refers to the whole range of
lust, craving, and attachment to sense pleasures from the weakest sensual
desire to the strongest lust. It can produce only unwholesome actions.
56.
The mind without greed is the wholesome opposite of greed and is the cause of
renunciation, generosity, charity, and giving.
57.
Anger (dosa) always occurs together with mental pain (domanassa). Therefore, if
mental pain is present the meditator should know that anger is also present.
Aversion, ill-will, frustration, fear, and sadness are all included in this term.
Anger can produce only unwholesome actions.
58.
The mind without anger is the wholesome opposite of anger and is the cause of
loving-kindness (metta), friendliness, and goodwill.
59.
Delusion (moha) is the mental concomitant that clouds and blinds the mind
making it unable to discern between right and wrong actions, unable to perceive
the characteristics of impermanence, unsatisfactoriness, and soullessness, and
unable to perceive the Four Noble Truths. It is common to all unwholesome types
of consciousness but here it refers specifically to those types of
consciousness associated with doubt, uncertainty, restlessness, distraction,
and confusion.
60.
The mind without delusion is the wholesome opposite of delusion. It is the
wisdom that perceives the impermanent, unsatisfactory and soulless nature of
conditioned phenomena, perceives the Four Noble Truths, and is able to discern
between right and wrong actions.
Greed, anger, delusion and their opposites all have a wide range of intensity
from weak to strong. In insight meditation it is important to be aware of
whatever is present in the mind no matter how weak or strong it appears to be.
61.
This is the shrunken mind that is lethargic, indolent, and lacks interest in
anything.
62.
A diffused, restless state of mind that goes here and there is therefore not
concentrated.
63.
The type of mind experienced in the råpa jhanas and aråpa jhanas.
64.
The mind as generally found in the sensuous (kamavacara) realms (i.e. without
jhanas).
65.
As above (Note 64.)
66.
The rupa jhanas and arupa jhanas. Amongst these two the aråpa jhanas are
superior to the råpa jhanas.
67.
The mind with either proximate concentration (upacara samadhi) or absorption
concentration (appana samadhi). A meditator who has no experience of jhana will
not need to be mindful of the concentrated mind, the superior mind or the
developed mind.
68.
The mind without proximate or absorption concentration.
69.
The mind temporarily free from defilements due to insight or jhana. There are
ten defilements (kilesa), namely: greed, anger, delusion, conceit, wrong views,
doubt, sloth, distraction, lack of moral shame, lack of moral dread (lobho,
doso, moho, mano, ditthi, vicikiccha, thinam, uddhacam, ahirikam, anottapam).
70.
The causes of the appearing and the dissolution of the mind are the existence
or non-existence of ignorance of the Four Noble Truths, craving, kamma, body
and mind (nama and råpa).
71.
The five hindrances are unwholesome mental concomitants that confuse the mind
and obstruct it from achieving wholesome states such as insight or jhana.
72.
Sense desire is the craving for any of the five types of sense-objects (i.e.
sights, sounds, smells, tastes and tactile objects). It arises due to unwise
attention to the pleasant aspect of an object. It is discarded due to the wise
attention to the perception of either impermanence, unsatisfactoriness or
soullessness or to the unpleasant aspect of an object. It is totally eradicated
by the path of an Anagami (anagami magga).
73.
Ill-will is the same as anger (see Note 57). It arises due to the unwise
attention to the unpleasant aspect of an object. It is discarded due to wise
attention to the perception of either impermanence, unsatisfactoriness, or
soullessness or to the development of loving-kindness. It is totally eradicated
by the path of Anagami.
74.
Sloth and torpor refer to the state of indolence, dullness of mind and dullness
of mental concomitants. They arise due to unwise attention to lack of interest,
lazy stretching of the body, drowsiness after meals, and mental sluggishness.
They are mental concomitants and do not refer to physical tiredness. They are
discarded due to wise attention to the perception of either impermanence,
unsatisfactoriness, or soullessness or to the development of energy and exertion.
They are totally eradicated by the path of an Arahat (arahatta magga).
75.
Distraction (uddhacca) refers to the agitated, restless, and unconcentrated
mind. Worry (kukkucca) refers to worrying about past actions that one has or
has not done. They arise due to unwise attention to the things that cause
distraction and worry. They are discarded by wise attention to the perception
of either impermanence, unsatisfactoriness, or soullessness or to the
development of calmness of mind. Distraction is totally eradicated by the path
of an Arahat. Worry is totally eradicated by the path of an Anagami.
76.
Doubt or wavering refers to doubts such as "Is the Buddha really fully
enlightened?"; "Does this practice really lead to the cessation of
dukkha?"; "Have the disciples of the Buddha really attained
enlightenment by this practice?"; "Is there a future life?"; Was
there a past life?". Doubt or wavering arises due to unwise attention to
things that cause doubt. It is discarded due to wise attention to the perception
of either impermanence, unsatisfacturiness, or soullessness or to the Dhamma.
It is totally eradicated by the path of a Sotapanna or Streamwinner (sotapatti
magga).
77.
The cause of the appearing of the hindrances is unwise attention (ayoniso
manasikara). To cause of the dissolution of the hindrances is wise attention
which removes them temporarily and the Four Noble Paths (ariyamagga) which
permanently discards them (See also Notes 71 to 76).
78.
The five aggregates of clinging are the objects depending on which the four
types of clinging arise. The four types of clinging are the clinging to sense
pleasures, the clinging to wrong views, the clinging to the belief that there
are other paths and practices that can lead to happiness and liberation besides
the Eightfold Noble Path, and the clinging to the view that there is a Self or
Soul.
79.
The word råpa refers to everything made of the four primary elements (i.e. the
earth element, the water element, the fire element, and the air element). But
here it refers mostly to the corporeal body which arises together with the
remaining four aggregates of clinging.
Feeling is described in Note 45.
Perception
recognizes or perceives an object by means of a mark. It enables one to
recognize colours such as blue, white or red. It can also wrongly recognize a
rope as a snake.
Mental formations include faith, energy, intention, greed, hatred, delusion,
non-greed, non-hatred, non-delusion, and mindfulness which prepare, arrange, or
accomplish actions. There are fifty mental formations.
Consciousness
is that which is aware of an object. Here it refers only to sensuous, råpa and
aråpa types of consciousness and does not include path or fruition
consciousness (magga-phala citta) which are not objects of clinging.
80.
For the causes of the appearing and the dissolution of the corporeal body see
Note 38; of feelings, perception and mental formations see Note 54; and of
consciousness see Note 70.
81.
Sense bases are those things which extend and expand the range of the mind. The
six internal sense bases are the eye, ear, nose, tongue, body and mind. The six
external sense bases are sights, sounds, smells, tastes, tactile objects and
mental objects.
82.
The fetters (samyojana) are those things which bind one to the rounds of rebirth.
They are: 1. craving for sense pleasures (kamaraga); 2. anger (patigha), 3.
pride or conceit (mana), 4. wrong view (ditthi) 5. doubt or wavering
(vicikiccha), 6. the belief that there are other paths and practices that can
lead to happiness and liberation besides the Eightfold Noble Path
(silabbataparamasa), 7. craving for rebirth in the sensuous, råpa or aråpa
worlds (bhavaraga), 8. envy or jealousy (issa), 9. meanness or stinginess
(macchariya), 10. ignorance of the Four Noble Truths (avijja).
These fetters arise due to unwise attention which regards the sense bases as
permanent, satisfactory and as Self or belonging to a Self. They are discarded
temporarily by wise attention to the impermanent, unsatisfactory, and soulless
characteristics of the sense bases. They are totally discarded by the four
Noble Paths (i.e ditthi, vicikiccha, silabbataparamasa, issa, and macchariya by
sotapatti magga; kamaraga and patigha by anagami magga; and the remaining
fetters by arahatta magga).
83.
For the causes of the appearing and dissolution of the physical sense bases see
Note 38; of the mind see Note 70; and of mental objects see Note 54.
84.
Mindfulness is that which watches what is occurring at the present moment in
the body and mind. (Also see Note 11).
85.
All the factors of enlightenment arise due to wise attention and come to
complete development due to the path of an Arahat (arahatta magga).
86.
This is the wisdom or insight that can differentiate the corporeal body and the
mind and perceives both as impermanent, unsatisfactory and not-self.
87.
This is the balanced mental effort that is generated while being mindful.
88.
This is the interest and lack of boredom that arises due to seeing things as
they really are. It is often associated with a feeling of lightness, lifting of
the body or a thrill of joy that can make the hair on the body stand up.
89.
With the arising of rapture the mind becomes calm and peaceful. This is called
tranquility.
90.
With the arising of tranquility the mind is not distracted and no longer
wanders here and there but is aware of each object that appears in the mind.
This is concentration.
91.
With the arising of concentration the mind sees each object in a detached and
calm way. It feels neither aversion to pain nor is overpowered by pleasure but
it is calmly and effortlessly observant of the impermanence, unsatisfactoriness
or soullessness of every constituent of body and mind. This is called
equanimity.
92.
The cause of the appearing of the seven factors of enlightenment is wise
attention (yoniso-manasikara) which views phenomena as impermanent,
unsatisfactory and not-self. The cause of the dissolution of the seven factors
of enlightenment is unwise attention (ayoniso-manasikara) which views phenomena
as permanent, satisfactory and as a soul or self.
93.
Birth (jati) refers to both birth and repeated rebirth.
94.
Here dukkha does not just refer to painful feelings but has a wide range of
meaning. Birth, ageing and death are dukkha because they are painful. Pleasant
feelings are dukkha because they are subject to change. The rest of the five
aggregates of clinging are dukkha because they are oppressed by ceaseless
arising and dissolution.
95.
Sorrow, lamentation and anguish are different intensities of mental pain that
arise due to loss or painful states such as loss of a good reputation, the
passing away of relatives or the loss of possessions through fire, flood, or
theft. Sorrow is the weakest and is felt internally with little outward
expression. Lamentation is more intense and results in outbursts of wailing and
crying. Anguish is the most intense and although one cries and wails there is
still deep inexpressible pain that makes one look exhausted and hopeless.
96.
These things cannot be gained by wishing or prayer. They can only be gained by
attaining the Noble Paths.
97.
The craving for pleasurable sights, sounds, smells, tastes and tactile objects
is kamatanha. The craving to be born in any sensual; rupa or arupa worlds, and
the attachment to rupa or arupa jhanas, and the craving associated with the
belief in an eternal and indestructible Self or Soul are all included in the
term bhavatanha. The craving that associated with the wrong view that at death
one is annihilated and hence that there is no rebirth or results of good or bad
actions is vibhavatanha.
98.
The word establishes (nivisati) has two aspects. Firstly, the craving arises at
that place and secondly because of happening again and again it establishes
itself there so that it arises habitually whenever the same object is met or
thought about.
99.
The world (loka) refers to the five aggregates of clinging.
100.
Contact (phassa) refers not to the contact of an object with the body but to
the contact of an object with the mind. Thus, when an object, a sense base and
consciousness appear together it is called contact.
101.
Volition (cetana) is the mental concomitant that causes actions of body,
speech, and mind.
102.
Initial thinking (vitakka) searches for, introduces, and moves towards a new
sensual object. Continued thinking (vicara) stays with the same object and
repeatedly thinks about, ponders, and examines that object in greater detail.
They have different meanings when they are associated with the jhanas, which
are all free from craving.
103.
It is important to note that craving arises and is discarded in the same place
and that craving is removed by mindfully observing each object as it arises at
one of the six sense doors and not by mere intellectual understanding.
104.
Right View (samma ditthi) develops through several stages. At first one
understands that good actions produce good results, and that bad actions
produce bad results. Next, one understands the impermanent, unsatisfactory and
soulless nature of conditioned phenomena which deepens the understanding of
cause and effect so that only cause and effect are seen. The last stage is to
understand the Four Noble Truths and to see that if the cause (craving) ceases
the result (dukkha) will also cease.
105.
If one has Right View then depending on that Right Thought (samma sankappa)
will arise. Also if one has Right Thought then Right Speech (samma vaca) and
Right Action (samma kammanta) will arise because one's actions are dependent on
one's thoughts.
106.
Tale bearing refers to taking stories from one person to another in order to
create a split between those two people and also to make oneself liked by the
second person, e.g. person A hears person B saying bad things about person C.
Then A goes to C and tells him what B has said in order to create discord
between B and C and to make C like A.
107.
This refers to idle chatter or gossip that is of no benefit to anyone. Nowadays
it is worth considering if this applies to reading and writing certain types of
books.
108.
Only the intentional killing of living beings is meant here and not
unintentional killing such as accidentally stepping on an insect. Something is
called a living being if it possesses consciousness and does not include
plants, bacteria, amoebae, and viruses which according to Buddhism are without
consciousness.
109.
Stealing does not just mean simple theft but also inrcludes smuggling, tax
evasion, and using false weights or measures.
110.
This refers to sexual misconduct (i.e. adultery, rape), drinking alcohol, and
taking drugs.
111.
This refers to obtaining one's livelihood by wrong speech or wrong action. It
includes trading in weapons, in animals for slaughter, in slaves, in liquor, in
drugs, and in poisons.
112.
The word jhana comes from the root jha = to stare. Here it is used to refer to
a degree of concentration in which the mind stares at an object with such
concentration that one is unaware of sights, sounds, smells, tastes, or tactile
objects. There are four types of jhanas mentioned here which are characterized
or differentiated by the mental concomitants present in each. As mental
concomitants of jhana, vitakka and vicara refer to the initial and sustained
application of the mind to a single object. Just like a man first puts his hand
on a shaking object and then keeps his hand on the shaking object, vitakka puts
the mind on the object and vicara keeps the mind there. At this stage the mind
is still not perfectly calm. In the second jhana the mind is so still that it
stays on one object without any vitakka and vicara. Rapture (piti) is the same
as the enlightenment factor of rapture (see Note 88). Sukha refers to ease and
comfort of body and mind.
113.
The Buddha and his enlightened disciples are Noble Ones (ariya).
114.
The causes of the appearing of dukkha are ignorance of the Four Noble Truths,
craving and kamma. The cause of the dissolution of dukkha is the Eightfold
Noble Path. The cause of the appearing of craving is Feeling. The cause of the
dissolution of craving is the Eightfold Noble Path. The cessation of dukkha,
which is Nibbana, has no arising or passing away and is therefore not included
here.
The
path leading to the cessation of dukkha is of two kinds: supramundane
(lokuttara) and mundane (lokiya). Both appear due to the four factors of stream
entry. (i.e. associating with virtuous men, hearing the true Dhamma, wisely
considering the Dhammas one has heard, and practising in accordance with that
Dhamma). The lokuttara path cannot pass away once it has been attained but the
lokiya path can pass away due to not wisely considering the Dhamma one has heard
and not practising in accordance with that Dhamma.
115.
An Anagami is an enlightened individual who has eradicated ditthi, vicikiccha,
silabbataparamasa, issa, macchariya, kamaraga and patigha (see Note 82) and
consequently at death will be reborn in the Pure Abode (Suddhavasa) where he
will attain Arahatship. He is called a Non-returner because he will never be
reborn again in the sensuous realm (kamaloka). This last section is meant to
encourage the meditator with the knowledge that if he practises in a really
diligent and consistent way in accordance with this sutta he can expect to
attain the total eradication of greed, hatred and delusion, in this very life.
Sadhu!
Sadhu! Sadhu!
U Jotika and U Dhamminda
Migadavun Monastery
Ye Chan Oh Village
Maymyo, Burma