Translated
from the Pali by Thanissaro Bhikkhu
For free distribution only, as a gift
of Dhamma.
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."
"Venerable sir," 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. What four?
"There is the case where a monk remains focused on the body in & of itself
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world. He remains focused on feelings...mind...mental qualities in &
of themselves -- ardent, alert, & mindful -- putting aside greed & distress
with reference to the world.
A.
BODY
"And how does the 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 the bodily processes and to breathe out calming the bodily processes.
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 the bodily processes, and
to breathe out calming the bodily processes.
"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 chest bone, here a shoulder
bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones
whitened, somewhat like the color of shells...piled up, more than a year old...decomposed
into a powder: He applies it to this very body, 'This body, too: Such is its nature,
such is its future, such its unavoidable fate.'
"In this way he remains
focused internally on the body in & of itself, or externally on the body in
& of itself, or both internally & externally on the body in & of itself.
Or he remains focused on the phenomenon of origination with regard to the body,
on the phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his mindfulness
that 'There is a body' is maintained to the extent of knowledge & remembrance.
And he remains 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 aggregates for sustenance/clinging. And how does he
remain focused on mental qualities in & of themselves with reference to the
five aggregates for sustenance/clinging? 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 processes...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 aggregates for sustenance/clinging.
[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 of awakening. And how
does he remain focused on mental qualities in & of themselves with reference
to the seven factors of awakening? There is the case where, there being mindfulness
as a factor of awakening present within, he discerns that 'Mindfulness as a factor
of awakening is present within me.' Or, there being no mindfulness as a factor
of awakening present within, he discerns that 'Mindfulness as a factor of awakening
is not present within me.' He discerns how there is the arising of unarisen mindfulness
as a factor of awakening. And he discerns how there is the culmination of the
development of mindfulness as a factor of awakening once it has arisen. (The same
formula is repeated for the remaining factors of awakening: analysis of qualities,
persistence, rapture, serenity, concentration, & equanimity.)
"In
this way he remains focused internally on mental qualities in & of themselves,
or externally...unsustained by (not clinging to) anything in the world. This is
how a monk remains focused on mental qualities in & of themselves with reference
to the seven factors of awakening.
[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 stress, aging is stress, death is stress; sorrow, lamentation,
pain, distress, & despair are stress; not getting what is wanted is stress.
In short, the five aggregates for sustenance are stress.
"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 not getting what one wants?
In beings subject to birth, the wish arises, 'O, may we not be subject to birth,
and may birth not come to us.' But this is not be achieved by wishing. This is
the stress of not getting what one wants. In beings subject to aging...illness...death...sorrow,
lamentation, pain, distress, & despair, the wish arises, 'O, may we not be
subject to aging...illness...death...sorrow, lamentation, pain, distress, &
despair, and may aging...illness...death...sorrow, lamentation, pain, distress,
& despair not come to us.' But this is not be achieved by wishing. This is
the stress of not getting what one wants.
"And what are the five aggregates
for sustenance that, in short, are stress? Form as an aggregate for sustenance,
feeling as an aggregate for sustenance, perception as an aggregate for sustenance,
processes as an aggregate for sustenance, consciousness as an aggregate for sustenance:
These are called the five aggregates for sustenance that, in short, are stress.
"This is called the noble truth of stress.
[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-c
ontact.... 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 aspiration, 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 aspiration? Aspiring to renunciation, to freedom
from ill will, to harmlessness: This is called right aspiration.
"And
what is right speech? Abstaining from lying, from divisive speech, from abusive
speech, & from idle chatter: This is called right speech.
"And what
is right action? Abstaining from taking life, from stealing, & from sexual
intercourse. This is called right action.
"And what is right livelihood?
There is the case where a noble disciple, having abandoned dishonest livelihood,
keeps his life going with right livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, 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, and of him the Noble Ones declare, 'Equanimous & mindful, he
has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with
the earlier disappearance of elation & distress -- he enters & remains
in the fourth jhana: purity of equanimity & mindfulness, neither pleasure
nor pain. This is called right concentration.
"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. Satisfied, the monks delighted in the Blessed One's words.