Passages from the Pali Canon
§ 26. Imagine a tree devoid of branches & leaves: Its buds don't grow
to maturity, its bark doesn't grow to maturity, its sapwood doesn't grow to
maturity, its heartwood doesn't grow to maturity. In the same way, when -- there
being no mindfulness or alertness -- a person is devoid of mindfulness or alertness,
the prerequisite for a sense of conscience & concern [for the results of
wrong-doing] becomes spoiled. There being no sense of conscience & concern...
the prerequisite for restraint of the senses becomes spoiled. There being no
restraint of the senses... the prerequisite for virtue becomes spoiled. There
being no virtue... the prerequisite for right concentration becomes spoiled.
There being no right concentration... the prerequisite for knowledge & vision
of things as they actually are present becomes spoiled. There being no knowledge
& vision of things as they actually are present, the prerequisite for disenchantment
& dispassion becomes spoiled. There being no disenchantment & dispassion,
the prerequisite for knowledge & vision of release becomes spoiled...
Now imagine a tree abundant in its branches & leaves: Its buds grow to maturity,
its bark grows to maturity, its sapwood grows to maturity, its heartwood grows
to maturity. In the same way, when -- there being mindfulness & alertness
-- a person is abundant in mindfulness & alertness, the prerequisite for
a sense of conscience & concern becomes abundant. There being a sense of
conscience & concern... the prerequisite for restraint of the senses becomes
abundant. There being restraint of the senses... the prerequisite for virtue
becomes abundant. There being virtue... the prerequisite for right concentration
becomes abundant. There being right concentration... the prerequisite for knowledge
& vision of things as they actually are present becomes abundant. There
being knowledge & vision of things as they are actually present, the prerequisite
for disenchantment & dispassion becomes abundant. There being disenchantment
& dispassion, the prerequisite for knowledge & vision of release becomes
abundant.
-- A.VIII.81
§ 27. Uttiya: It would be good, Venerable Sir, if the Blessed One would
teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed
One, I might dwell alone, secluded, heedful, ardent, & resolute.
The Buddha: In that case, Uttiya, you should purify what is most basic with
regard to skillful mental qualities. And what is the basis of skillful mental
qualities? Well-purified virtue & views made straight. Then, when your virtue
is well-purified and your views made straight, in dependence on virtue, established
in virtue, you should develop the four frames of reference... Then, when in
dependence on virtue, relying on virtue, you develop the four frames of reference,
you will go beyond the realm of Death.
-- S.XLVII.16
§ 28. Mindful & Alert. Stay mindful, monks, and alert. This is our
instruction to you all. And how is a monk mindful? 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 [§213]. This is how a monk is mindful.
And how is a monk alert? There is the case where feelings are known to the monk
as they arise, known as they persist, known as they subside. Thoughts are known
to him as they arise, known as they persist, known as they subside. Discernment
(vl: perception) is known to him as it arises, known as it persists, known as
it subsides. This is how a monk is alert. So stay mindful, monks, and alert.
This is our instruction to you all.
-- S.XLVII.35
§ 29. Analysis. I will teach you the frames of reference, their development,
and the path of practice leading to their development. Listen & pay close
attention. I will speak.
Now, what are the frames of reference? 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.
These are called the frames of reference.
And what is the development of the frames of reference? There is the case where
a monk remains focused on the phenomenon of origination with regard to the body,
remains focused on the phenomenon of passing away with regard to the body, remains
focused on the phenomenon of origination & passing away with regard to the
body -- ardent, alert, & mindful -- putting aside greed & distress with
reference to the world.
He remains focused on the phenomenon of origination with regard to feelings...
with regard to the mind... with regard to mental qualities, remains focused
on the phenomenon of passing away with regard to mental qualities, remains focused
on the phenomenon of origination & passing away with regard to mental qualities
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world. This is called the development of the frames of reference.
And what is the path of practice to the development of the frames of reference?
Just this noble eightfold path: right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right concentration.
This is called the path of practice to the development of the frames of reference.
-- S.XLVII.40
§ 30. In Detail. This is the direct path for the purification of beings,
for the overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the realization
of Unbinding -- in other words, the four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world [§213]. He remains focused on feelings... mind... mental qualities
in & of themselves -- ardent, alert, & mindful -- putting aside greed
& distress with reference to the world.
BODY
And how does the monk remain focused on the body in & of itself?
[a] There is the case where a monk -- having gone to the wilderness, to the
foot of a tree, or to an empty building -- sits down folding his legs crosswise,
holding his body erect and setting mindfulness to the fore [parimukham: in the
Abhidhamma, this is translated literally as "around the mouth"; in
the Vinaya, the same term is used to mean the front of the chest]. Always mindful,
he breathes in; mindful he breathes out.
Breathing in long, he discerns that he is breathing in long; or breathing out
long, he discerns that he is breathing out long. Or breathing in short, he discerns
that he is breathing in short; or breathing out short, he discerns that he is
breathing out short. He trains himself to breathe in sensitive to the entire
body and to breathe out sensitive to the entire body. He trains himself to breathe
in calming bodily fabrication [the breath] and to breathe out calming bodily
fabrication. Just as a skilled turner or his apprentice, when making a long
turn, discerns that he is making a long turn, or when making a short turn discerns
that he is making a short turn; in the same way the monk, when breathing in
long, discerns that he is breathing in long; or breathing out short, he discerns
that he is breathing out short... He trains himself to breathe in calming bodily
fabrication, and to breathe out calming bodily fabrication.
In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally
on the body in & of itself. Or he remains focused on the phenomenon of origination
with regard to the body, on the phenomenon of passing away with regard to the
body, or on the phenomenon of origination & passing away with regard to
the body. Or his mindfulness that 'There is a body' is maintained to the extent
of knowledge & recollection. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the body in
& of itself.
[b] 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.
[c] 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.
[d] 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.' [§66]
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.
[e] 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.
[f] 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 & recollection. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the body in
& of itself.
FEELINGS
And how does a monk remain focused on feelings in & of themselves? There
is the case where a monk, when feeling a painful feeling, discerns that he is
feeling a painful feeling. When feeling a pleasant feeling, he discerns that
he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant
feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.
When feeling a painful feeling of the flesh, he discerns that he is feeling
a painful feeling of the flesh. When feeling a painful feeling not of the flesh,
he discerns that he is feeling a painful feeling not of the flesh. When feeling
a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling
of the flesh. When feeling a pleasant feeling not of the flesh, he discerns
that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant
feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant
feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not
of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant
feeling not of the flesh.
In this way he remains focused internally on feelings in & of themselves,
or externally on feelings in & of themselves, or both internally & externally
on feelings in & of themselves. Or he remains focused on the phenomenon
of origination with regard to feelings, on the phenomenon of passing away with
regard to feelings, or on the phenomenon of origination & passing away with
regard to feelings. Or his mindfulness that 'There are feelings' is maintained
to the extent of knowledge & recollection. And he remains unsustained by
(not clinging to) anything in the world. This is how a monk remains focused
on feelings in & of themselves.
MIND
And how does a monk remain focused on the mind in & of itself? There is
the case where a monk, when the mind has passion, discerns that the mind has
passion. When the mind is without passion, he discerns that the mind is without
passion. When the mind has aversion, he discerns that the mind has aversion.
When the mind is without aversion, he discerns that the mind is without aversion.
When the mind has delusion, he discerns that the mind has delusion. When the
mind is without delusion, he discerns that the mind is without delusion.
When the mind is restricted, he discerns that the mind is restricted. When the
mind is scattered, he discerns that the mind is scattered. When the mind is
enlarged, he discerns that the mind is enlarged. When the mind is not enlarged,
he discerns that the mind is not enlarged. When the mind is surpassed, he discerns
that the mind is surpassed. When the mind is unsurpassed, he discerns that the
mind is unsurpassed. When the mind is concentrated, he discerns that the mind
is concentrated. When the mind is not concentrated, he discerns that the mind
is not concentrated. When the mind is released, he discerns that the mind is
released. When the mind is not released, he discerns that the mind is not released.
In this way he remains focused internally on the mind in & of itself, or
externally on the mind in & of itself, or both internally & externally
on the mind in & of itself. Or he remains focused on the phenomenon of origination
with regard to the mind, on the phenomenon of passing away with regard to the
mind, or on the phenomenon of origination & passing away with regard to
the mind. Or his mindfulness that 'There is a mind' is maintained to the extent
of knowledge & recollection. And he remains unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on the mind in
& of itself.
MENTAL QUALITIES
And how does a monk remain focused on mental qualities in & of themselves?
[a] 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 arising 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 &
recollection. And he remains unsustained by (not clinging to) anything in the
world. This is how a monk remains focused on mental qualities in & of themselves
with reference to the five hindrances. [§§131-147; 159]
[b] Furthermore, the monk remains focused on mental qualities in & of themselves
with reference to the five clinging-aggregates. And how does he remain focused
on mental qualities in & of themselves with reference to the five clinging-aggregates?
There is the case where a monk [discerns]: 'Such is form, such its origination,
such its disappearance. Such is feeling... Such is perception... Such are fabrications...
Such is consciousness, such its origination, such its disappearance.'
In this way he remains focused internally on mental qualities in & of themselves,
or focused externally... unsustained by anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with reference
to the five clinging-aggregates. [§§149; 170; 173; 199-207]
[c] 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. (Similarly with the ear, nose, tongue, body, & intellect.)
In this way he remains focused internally on 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.
[d] Furthermore, the monk remains focused on mental qualities in & of themselves
with reference to the seven factors for Awakening. And how does he remain focused
on mental qualities in & of themselves with reference to the seven factors
for Awakening? There is the case where, there being mindfulness as a factor
for Awakening present within, he discerns that 'Mindfulness as a factor for
Awakening is present within me.' Or, there being no mindfulness as a factor
for Awakening present within, he discerns that 'Mindfulness as a factor for
Awakening is not present within me.' He discerns how there is the arising of
unarisen mindfulness as a factor for Awakening. And he discerns how there is
the culmination of the development of mindfulness as a factor for Awakening
once it has arisen. (The same formula is repeated for the remaining factors
for Awakening: analysis of qualities, persistence, rapture, serenity, concentration,
& equanimity.)
In this way he remains focused internally on mental qualities in & of themselves,
or externally... unsustained by (not clinging to) anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the seven factors for Awakening.
[e] 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."
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 &
recollection. And he remains unsustained by (not clinging to) anything in the
world. This is how a monk remains focused on mental qualities in & of themselves
with reference to the four noble truths. [§§184-240]
Now, if anyone would develop these four frames of reference in this way for
seven years, then one of two fruits can be expected for him: either gnosis [the
knowledge of Awakening] 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, then 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, then 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.
-- M.10
§ 31. In practice. Now, how is mindfulness of in-&-out breathing developed
& pursued so as to bring the four frames of reference to culmination?
On whatever occasion a monk breathing in long discerns that he is breathing
in long; or breathing out long, discerns that he is breathing out long; or breathing
in short, discerns that he is breathing in short; or breathing out short, discerns
that he is breathing out short; trains himself to breathe in... &... out
sensitive to the entire body; trains himself to breathe in... &... out calming
bodily fabrication: On that occasion the monk remains focused on the body in
& of itself -- ardent, alert, & mindful -- subduing greed & distress
with reference to the world. I tell you, monks, that this -- the in-&-out
breath -- is classed as a body among bodies, which is why the monk on that occasion
remains focused on the body in & of itself -- ardent, alert, & mindful
-- putting aside greed & distress with reference to the world.
On whatever occasion a monk trains himself to breathe in... &... out sensitive
to rapture; trains himself to breathe in... &... out sensitive to pleasure;
trains himself to breathe in... &... out sensitive to mental fabrication;
trains himself to breathe in... &... out calming mental fabrication: On
that occasion the monk remains focused on feelings in & of themselves --
ardent, alert, & mindful -- subduing greed & distress with reference
to the world. I tell you, monks, that this -- close attention to in-&-out
breaths -- is classed as a feeling among feelings, which is why the monk on
that occasion remains focused on feelings in & of themselves -- ardent,
alert, & mindful -- putting aside greed & distress with reference to
the world.
On whatever occasion a monk trains himself to breathe in... &... out sensitive
to the mind; trains himself to breathe in... &... out satisfying the mind;
trains himself to breathe in... &... out steadying the mind; trains himself
to breathe in... &... out releasing the mind: On that occasion the monk
remains focused on the mind in & of itself -- ardent, alert, & mindful
-- subduing greed & distress with reference to the world. I don't say that
there is mindfulness of in-&-out breathing in one of confused mindfulness
and no alertness, which is why the monk on that occasion remains focused on
the mind in & of itself -- ardent, alert, & mindful -- putting aside
greed & distress with reference to the world.
On whatever occasion a monk trains himself to breathe in... &... out focusing
on inconstancy; trains himself to breathe in... &... out focusing on dispassion;
trains himself to breathe in... &... out focusing on cessation; trains himself
to breathe in... &... out focusing on relinquishment: On that occasion the
monk remains focused on mental qualities in & of themselves -- ardent, alert,
& mindful -- subduing greed & distress with reference to the world.
He who sees clearly with discernment the abandoning of greed & distress
is one who oversees with equanimity, which is why the monk on that occasion
remains focused on mental qualities in & of themselves -- ardent, alert,
& mindful -- putting aside greed & distress with reference to the world.
This is how mindfulness of in-&-out breathing is developed & pursued
so as to bring the four frames of reference to culmination.
-- M 118
§ 32. Internal & External. There is the case where a monk remains focused
internally on the body in & of itself -- ardent, alert, & mindful --
putting aside greed & distress with reference to the world. As he remains
focused internally on the body in & of itself, he becomes rightly concentrated
there, and rightly clear. Rightly concentrated there and rightly clear, he gives
rise to knowledge & vision externally of the bodies of others.
He remains focused internally on feelings in & of themselves -- ardent,
alert, & mindful -- putting aside greed & distress with reference to
the world. As he remains focused internally on feelings in & of themselves,
he becomes rightly concentrated there, and rightly clear. Rightly concentrated
there and rightly clear, he gives rise to knowledge & vision externally
of the feelings of others.
He remains focused internally on the mind in & of itself -- ardent, alert,
& mindful -- putting aside greed & distress with reference to the world.
As he remains focused internally on the mind in & of itself, he becomes
rightly concentrated there, and rightly clear. Rightly concentrated there and
rightly clear, he gives rise to knowledge & vision externally of the minds
of others.
He remains focused internally on mental qualities in & of themselves --
ardent, alert, & mindful -- putting aside greed & distress with reference
to the world. As he remains focused internally on mental qualities in &
of themselves, he becomes rightly concentrated there, and rightly clear. Rightly
concentrated there and rightly clear, he gives rise to knowledge & vision
externally of the mental qualities of others.
-- D.18
§ 33. Mindfulness & Concentration. Having abandoned the five hindrances
-- imperfections of awareness that weaken discernment -- the monk remains focused
on the body in & of itself -- ardent, alert, & mindful -- putting aside
greed & distress with reference to the world. He remains focused on feelings...
mind... mental qualities in & of themselves -- ardent, alert, & mindful
-- putting aside greed & distress with reference to the world. Just as if
an elephant trainer were to plant a large post in the ground and were to bind
a forest elephant to it by the neck in order to break it of its forest habits,
its forest memories & resolves, its distraction, fatigue, & fever over
leaving the forest, to make it delight in the town and to inculcate in it habits
congenial to human beings; in the same way, these four frames of reference are
bindings for the awareness of the disiciple of the noble ones, to break him
of his household habits, his household memories & resolves, his distraction,
fatigue, & fever over leaving the household life, for the attainment of
the right method and the realization of Unbinding.
Then the Tathagata trains him further: 'Come, monk, remain focused on the body
in & of itself, but do not think any thoughts connected with the body. Remain
focused on feelings in & of themselves, but do not think any thoughts connected
with feelings. Remain focused on the mind in & of itself, but do not think
any thoughts connected with mind. Remain focused on mental qualities in &
of themselves, but do not think any thoughts connected with mental qualities.'
With the stilling of directed thought & evaluation, he enters the second
jhana...
-- M.125
§ 34. Monks, those who are new, not long gone-forth, only recently come
to this doctrine & discipline, should be roused, encouraged, & exhorted
by you to develop the four frames of reference [in this way]:
'Come, friends, remain focused on the body in & of itself -- being ardent,
alert, with your minds unified, clear, concentrated, & single-minded for
knowledge of the body as it actually is. Remain focused on feelings in &
of themselves... focused on the mind in & of itself... focused on mental
qualities in & of themselves -- being ardent, alert, one-pointed, with your
minds unified, clear, concentrated, & single-minded for knowledge of mental
qualities as they actually are.'
Monks, even those who are learners -- who have yet to attain their hearts' desire,
who stay resolved on the unsurpassed security from bondage -- even they remain
focused on the body in & of itself -- being ardent, alert, one-pointed,
with their minds unified, clear, concentrated, & single-minded for complete
comprehension of the body. They remain focused on feelings in & of themselves...
focused on the mind in & of itself... focused on mental qualities in &
of themselves -- being ardent, alert, one-pointed, with their minds unified,
clear, concentrated, & single-minded for complete comprehension of mental
qualities.
Even those who are Arahants -- whose mental effluents are ended, who have reached
fulfillment, done the task, laid down the burden, attained the true goal, totally
destroyed the fetter of becoming, and who are released through right gnosis
-- even they remain focused on the body in & of itself -- being ardent,
alert, one-pointed, with their minds unified, clear, concentrated, & single-minded,
disjoined from the body. They remain focused on feelings in & of themselves...
focused on the mind in & of itself... focused on mental qualities in &
of themselves -- being ardent, alert, one-pointed, with their minds unified,
clear, concentrated, & single-minded, disjoined from mental qualities.
So even those who are new, not long gone-forth, only recently come to this doctrine
& discipline, should be roused, encouraged, & exhorted by you to develop
the four frames of reference [in this way].
-- S.XLVII.4
§ 35. Taking Note. Suppose that there is a foolish, inexperienced, unskillful
cook who has presented a king or a king's minister with various kinds of curry:
mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline,
salty or non-salty. He does not take note of (lit: pick up on the theme of)
his master, thinking, 'Today my master likes this curry, or he reaches out for
that curry, or he takes a lot of this curry, or he praises that curry'... As
a result, he is not rewarded with clothing or wages or gifts. Why is that? Because
the foolish, inexperienced, unskillful cook does not pick up on the theme of
his own master.
In the same way, there are cases where a foolish, inexperienced, unskillful
monk remains focused on the body in & of itself -- ardent, alert, &
mindful -- putting aside greed & distress with reference to the world. As
he remains thus focused on the body in & of itself, his mind does not become
concentrated, his defilements [Comm: the five Hindrances] are not abandoned.
He does not take note of that fact (does not pick up on that theme). 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. As he remains thus focused
on mental qualities in & of themselves, his mind does not become concentrated,
his defilements are not abandoned. He does not take note of that fact. As a
result, he is not rewarded with a pleasant abiding here & now, nor with
mindfulness & alertness. Why is that? Because the foolish, inexperienced,
unskillful monk does not take note of his own mind (does not pick up on the
theme of his own mind).
Now suppose that there is a wise, experienced, skillful cook who has presented
a king or a king's minister with various kinds of curry... He takes note of
his master, thinking, 'Today my master likes this curry, or he reaches out for
that curry, or he takes a lot of this curry or he praises that curry'... As
a result, he is rewarded with clothing, wages, & gifts. Why is that? Because
the wise, experienced, skillful cook picks up on the theme of his own master.
In the same way, there are cases where a wise, experienced, skillful monk remains
focused on the body in & of itself... 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. As he remains thus focused on mental qualities in & of themselves,
his mind becomes concentrated, his defilements are abandoned. He takes note
of that fact. As a result, he is rewarded with a pleasant abiding here &
now, together with mindfulness & alertness. Why is that? Because the wise,
experienced, skillful monk picks up on the theme of his own mind.
-- S.XLVII.8
§ 36. Directing & Not Directing the Mind. Ananda, if a monk or nun
remains with mind well established in the four frames of reference, he/she may
be expected to realize greater-than-ever distinction.
There is the case of a monk who remains focused on the body in & of itself
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world. As he remains thus focused on the body in & of itself, a fever
based on the body arises within his body, or there is sluggishness in his awareness,
or his mind becomes scattered externally. He should then direct his mind to
any inspiring theme [Comm: such as recollection of the Buddha]. As his mind
is directed to any inspiring theme, delight arises within him. In one who feels
delight, rapture arises. In one whose mind is enraptured, the body grows serene.
His body serene, he feels pleasure. As he feels pleasure, his mind grows concentrated.
He reflects, 'I have attained the aim to which my mind was directed. Let me
withdraw [my mind from the inspiring theme].' He withdraws & engages neither
in directed thought nor in evaluation. He discerns, 'I am not thinking or evaluating.
I am inwardly mindful & at ease.'
Furthermore, he remains focused on feelings... mind... mental qualities in &
of themselves -- ardent, alert, & mindful -- putting aside greed & distress
with reference to the world. As he remains thus focused on mental qualities
in & of themselves, a fever based on mental qualities arises within his
body, or there is sluggishness in his awareness, or his mind becomes scattered
externally. He should then direct his mind to any inspiring theme. As his mind
is directed to any inspiring theme, delight arises within him. In one who feels
delight, rapture arises. In one whose mind is enraptured, the body grows serene.
His body serene, he is sensitive to pleasure. As he feels pleasure, his mind
grows concentrated. He reflects, 'I have attained the aim to which my mind was
directed. Let me withdraw.' He withdraws & engages neither in directed thought
nor in evaluation. He discerns, 'I am not thinking or evaluating. I am inwardly
mindful & at ease.'
This, Ananda, is development based on directing. And what is development based
on not directing? A monk, when not directing his mind to external things, discerns,
'My mind is not directed to external things. It is not attentive to what is
in front or behind. It is released & undirected. And furthermore I remain
focused on the body in & of itself. I am ardent, alert, mindful, & at
ease.'
When not directing his mind to external things, he discerns, 'My mind is not
directed to external things. It is not attentive to what is in front or behind.
It is released & undirected. And furthermore I remain focused on feelings...
mind... mental qualities in & of themselves. I am ardent, alert, mindful,
& at ease.'
This, Ananda, is development based on not directing.
Now, Ananda, I have taught you development based on directing and development
based on not directing. What a teacher should do out of compassion for his disciples,
seeking their welfare, that I have done for you. Over there are [places to sit
at] the foot of trees. Over there are empty dwellings. Practice jhana, Ananda.
Do not be heedless. Do not be remorseful in the future. That is our instruction
to you all.
-- S.XLVII.10
§ 37. Proper Range 1. Once a hawk suddenly swooped down on a quail and
seized it. Then the quail, as it was being carried off by the hawk, lamented,
'O, just my bad luck and lack of merit that I was wandering out of my proper
range and into the territory of others! If only I had kept to my proper range
today, to my own ancestral territory, this hawk would have been no match for
me in battle.'
'But what is your proper range?' the hawk asked. 'What is your own ancestral
territory?'
'A newly plowed field with clumps of earth all turned up.'
So the hawk, without bragging about its own strength, without mentioning its
own strength, let go of the quail. 'Go, quail, but even when you have gone there
you won't escape me.'
Then the quail, having gone to a newly plowed field with clumps of earth all
turned up and climbing up on top of a large clump of earth, stood taunting the
hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!'
So the hawk, without bragging about its own strength, without mentioning its
own strength, folded its two wings and suddenly swooped down toward the quail.
When the quail knew, 'The hawk is coming at me full speed,' it slipped behind
the clump of earth, and right there the hawk shattered its breast.
This is what happens to anyone who wanders into what is not his proper range
and is the territory of others.
For this reason, you should not wander into what is not your proper range and
is the territory of others. In one who wanders into what is not his proper range
and is the territory of others, Mara gains an opening, Mara gains a foothold.
And what, for a monk, is not his proper range and is the territory of others?
The five strands of sensuality. Which five? Forms cognizable by the eye -- agreeable,
pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable
by the ear... Smells cognizable by the nose... Tastes cognizable by the tongue...
Tactile sensations cognizable by the body -- agreeable, pleasing, charming,
endearing, fostering desire, enticing. These, for a monk, are not his proper
range and are the territory of others.
Wander, monks, in what is your proper range, your own ancestral territory. In
one who wanders in what is his proper range, his own ancestral territory, Mara
gains no opening, Mara gains no foothold. And what, for a monk, is his proper
range, his own ancestral territory? The four frames of reference... This, for
a monk, is his proper range, his own ancestral territory.
-- S.XLVII.6
§ 38. Proper Range 2. There are in the Himalayas, the king of mountains,
difficult, uneven areas where neither monkeys nor human beings wander. There
are difficult, uneven areas where monkeys wander, but not human beings. There
are level stretches of land, delightful, where both monkeys and human beings
wander. In such spots hunters set a tar trap in the monkeys' tracks, in order
to catch some monkeys. Those monkeys who are not foolish or careless by nature,
when they see the tar trap, will keep their distance. But any monkey who is
foolish & careless by nature comes up to the tar trap and grabs it with
its paw, which then gets stuck there. Thinking, 'I'll free my paw,' he grabs
it with his other paw. That too gets stuck. Thinking, 'I'll free both of my
paws,' he grabs it with his foot. That too gets stuck. Thinking, 'I'll free
both of my paws and my foot,' he grabs it with his other foot. That too gets
stuck. Thinking, 'I'll free both of my paws and my feet as well,' he grabs it
with his mouth. That too gets stuck. So the monkey, snared in five ways, lies
there whimpering, having fallen on misfortune, fallen on ruin, a prey to whatever
the hunter wants to do with him. Then the hunter, without releasing the monkey,
skewers him right there, picks him up, and goes off as he likes.
This is what happens to anyone who wanders into what is not his proper range
and is the territory of others. For this reason, you should not wander into
what is not your proper range and is the territory of others...
-- S.XLVII.7
§ 39. Mindfulness of the Body. There is the case where a monk, seeing a
form with the eye, is obsessed with pleasing forms, is repelled by unpleasing
forms, and remains with body-mindfulness unestablished, with limited awareness.
He does not discern, as it actually is present, the release of awareness, the
release of discernment where any evil, unskillful mental qualities that have
arisen utterly cease without remainder. (Similarly with ear, nose, tongue, body,
& intellect.)
Just as if a person, catching six animals of different ranges, of different
habitats, were to bind them with a strong rope. Catching a snake, he would bind
it with a strong rope. Catching a crocodile... a bird... a dog... a hyena...
a monkey, he would bind it with a strong rope. Binding them all with a strong
rope, and tying a knot in the middle, he would set chase to them.
Then those six animals, of different ranges, of different habitats, would each
pull toward its own range & habitat. The snake would pull, thinking, 'I'll
go into the anthill.' The crocodile would pull, thinking, 'I'll go into the
water.' The bird would pull, thinking, 'I'll fly up into the air.' The dog would
pull, thinking, 'I'll go into the village.' The hyena would pull, thinking,
'I'll go into the charnel ground.' The monkey would pull, thinking, 'I'll go
into the forest.' And when these six animals became internally exhausted, they
would submit, they would surrender, they would come under the sway of whichever
among them was the strongest. In the same way, when a monk whose mindfulness
immersed in the body is undeveloped & unpursued, the eye pulls toward pleasing
forms, while unpleasing forms are repellent. The ear pulls toward pleasing sounds...
the nose pulls toward pleasing smells... the tongue pulls toward pleasing tastes...
the body pulls toward pleasing tactile sensations... the intellect pulls toward
pleasing ideas, while unpleasing ideas are repellent. This, monks, is lack of
restraint.
And what is restraint? There is the case where a monk, seeing a form with the
eye, is not obsessed with pleasing forms, is not repelled by unpleasing forms,
and remains with body-mindfulness established, with immeasurable awareness.
He discerns, as it actually is present, the release of awareness, the release
of discernment where all evil, unskillful mental qualities that have arisen
utterly cease without remainder. (Similarly with ear, nose, tongue, body, &
intellect.)
Just as if a person, catching six animals of different ranges, of different
habitats, were to bind them with a strong rope... and tether them to a strong
post or stake.
Then those six animals, of different ranges, of different habitats, would each
pull toward its own range & habitat... And when these six animals became
internally exhausted, they would stand, sit, or lie down right there next to
the post or stake. In the same way, when a monk whose mindfulness immersed in
the body is developed & pursued, the eye does not pull toward pleasing forms,
and unpleasing forms are not repellent. The ear does not pull toward pleasing
sounds... the nose does not pull toward pleasing smells... the tongue does not
pull toward pleasing tastes... the body does not pull toward pleasing tactile
sensations... the intellect does not pull toward pleasing ideas, and unpleasing
ideas are not repellent. This, monks, is restraint.
The strong post or stake is a term for mindfulness immersed in the body.
Thus you should train yourselves: 'We will develop mindfulness immersed in the
body. We will pursue it, give it a means of transport, give it a grounding.
We will steady it, consolidate it, and set about it properly.' That's how you
should train yourselves.
-- S.XXXV.206
§ 40. Suppose, monks, that a large crowd of people comes thronging together,
saying, 'The beauty queen! The beauty queen!' And suppose that the beauty queen
is highly accomplished at singing & dancing, so that an even greater crowd
comes thronging, saying, 'The beauty queen is singing! The beauty queen is dancing!'
Then a man comes along, desiring life & shrinking from death, desiring pleasure
& abhorring pain. They say to him, 'Now look here, mister. You must take
this bowl filled to the brim with oil and carry it on your head in between the
great crowd & the beauty queen. A man with a raised sword will follow right
behind you, and wherever you spill even a drop of oil, right there will he cut
off your head.' Now what do you think, monks: Will that man, not paying attention
to the bowl of oil, let himself get distracted outside?
No, lord.
I have given you this parable to convey a meaning. The meaning is this: The
bowl filled to the brim with oil stands for mindfulness immersed in the body.
Thus you should train yourselves: 'We will develop mindfulness immersed in the
body. We will pursue it, give it a means of transport, give it a grounding.
We will steady it, consolidate it, and set about it properly.' That's how you
should train yourselves.
-- S.XLVII.20
§ 41.
With mindfulness immersed in the body
well established,
restrained with respect to the six
media of contact,
always concentrated, the monk
can know Unbinding for himself.
-- UD.III.5
§ 42. Whoever pervades the great ocean with his awareness encompasses whatever
rivulets flow down into the ocean. In the same way, whoever develops & pursues
mindfulness immersed in the body encompasses whatever skillful qualities are
on the side of clear knowing.
When one thing is practiced & pursued, the body is calmed, the mind is calmed,
thinking & evaluating are stilled, and all qualities on the side of clear
knowing go to the culmination of their development. Which one thing? Mindfulness
immersed in the body.
When one thing is practiced & pursued, ignorance is abandoned, clear knowing
arises, the conceit 'I am' is abandoned, obsessions are uprooted, fetters are
abandoned. Which one thing? Mindfulness immersed in the body.
Those who do not taste mindfulness of the body do not taste the Deathless. Those
who taste mindfulness of the body taste the Deathless.
Those who are heedless of mindfulness of the body are heedless of the Deathless.
Those who comprehend mindfulness of the body comprehend the Deathless.
-- A.I.225, 227, 230, 235, 239, 245
§ 43. The Deathless. There are these four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world. As he remains focused on the body in & of itself, he abandons
desire with regard to the body. As he abandons desire with regard to the body,
he realizes the Deathless.
He remains focused on feelings in & of themselves... mind in & of itself...
mental qualities in & of themselves -- putting aside greed & distress
with reference to the world. As he remains focused on mental qualities in &
of themselves, he abandons desire with regard to mental qualities. As he abandons
desire with regard to mental qualities, he realizes the Deathless.
-- S.XLVII.37
§ 44. It is just as if there were a great pile of dust at a four-way intersection.
If a cart or chariot came from the east, that pile of dust would be totally
leveled. If a cart or chariot came from the west... from the north... from the
south, that pile of dust would be totally leveled. In the same way, when a monk
remains focused on the body in & of itself, then evil, unskillful qualities
are totally leveled. If he remains focused on feelings... mind... mental qualities
in & of themselves, then evil, unskillful qualities are totally leveled.
-- S.LIV.10
§ 45. Now when Ven. Anuruddha was meditating in solitude, this train of
thought appeared in his awareness: 'Whoever neglects the four frames of reference
neglects the noble path going to the right ending of stress. Whoever undertakes
the four frames of reference undertakes the noble path going to the right ending
of stress.'
Then Ven. Maha Moggallana, as soon as he perceived with his awareness the train
of thought in Ven. Anuruddha's awareness -- as a strong man might extend his
flexed arm or flex his extended arm -- appeared in front of Ven. Anuruddha and
said to him, 'To what extent are the four frames of reference undertaken?'
Anuruddha: 'There is the case, my friend, of a monk who internally remains focused
on the phenomenon of origination with regard to the body, remains focused on
the phenomenon of passing away with regard to the body, remains focused on the
phenomenon of origination & passing away with regard to the body -- ardent,
alert, & mindful -- putting aside greed & distress with reference to
the world.
'Externally he remains focused on the phenomenon of origination with regard
to the body...
'Internally & externally he remains focused on the phenomenon of origination
with regard to the body, remains focused on the phenomenon of passing away with
regard to the body, remains focused on the phenomenon of origination & passing
away with regard to the body -- ardent, alert, & mindful -- putting aside
greed & distress with reference to the world.
'If he wants, he remains percipient of loathsomeness in the presence of what
is not loathsome. If he wants, he remains percipient of unloathsomeness in the
presence of what is loathsome. If he wants, he remains percipient of loathsomeness
in the presence of what is not loathsome & what is. If he wants, he remains
percipient of unloathsomeness in the presence of what is loathsome & what
is not. If he wants -- in the presence of what is loathsome & what is not
-- cutting himself off from both, he remains equanimous, alert, & mindful.
[§§98; 181]
(Similarly with regard to feelings, mind & mental qualities.)
'It is to this extent, my friend, that the four frames of reference are undertaken...'
-- S.LII.1
§ 46. It is good for a monk if, at the appropriate times, he remains percipient
of loathsomeness in the presence of what is not loathsome. It is good if, at
the appropriate times, he remains percipient of unloathsomeness in the presence
of what is loathsome... percipient of loathsomeness in the presence of what
is not loathsome & what is... percipient of unloathsomeness in the presence
of what is loathsome & what is not. It is good if, at the appropriate times
-- in the presence of what is loathsome & what is not -- cutting himself
off from both, he remains equanimous, alert, & mindful.
Now, with what purpose should a monk remain percipient of loathsomeness in the
presence of what is not loathsome? 'Don't let passion arise within me in the
presence of things that excite passion.' With this purpose should a monk remain
percipient of loathsomeness in the presence of what is not loathsome.
And with what purpose should a monk remain percipient of unloathsomeness in
the presence of what is loathsome? 'Don't let aversion arise within me in the
presence of things that excite aversion'...
And with what purpose should a monk remain percipient of loathsomeness in the
presence of what is not loathsome & what is? 'Don't let passion arise within
me in the presence of things that excite passion. Don't let aversion arise within
me in the presence of things that excite aversion'...
And with what purpose should a monk remain percipient of unloathsomeness in
the presence of what is loathsome & what is not? 'Don't let aversion arise
within me in the presence of things that excite aversion. Don't let passion
arise within me in the presence of things that excite passion'...
And with what purpose should a monk -- in the presence of what is loathsome
& what is not -- cutting himself off from both, remain equanimous, alert,
& mindful? 'Don't let passion -- in any object, in any place, in any amount
-- arise within me in the presence of things that excite passion. Don't let
aversion -- in any object, in any place, in any amount -- arise within me in
the presence of things that excite aversion. Don't let delusion -- in any object,
in any place, in any amount -- arise within me in the presence of things that
excite delusion.' With this purpose should a monk -- in the presence of what
is loathsome & what is not -- cutting himself off from both, remain equanimous,
alert, & mindful. [§§98; 181]
-- A.V.144
§ 47. Protecting Oneself & Others. Once upon a time, monks, a bamboo
acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan:
'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.'
'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the
bamboo pole, stood on his shoulders.
So then the bamboo acrobat said to his assistant, 'Now you watch after me, my
dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching
after one another, we'll show off our skill, receive our reward, and come down
safely from the bamboo pole.'
When he had said this, Frying Pan said to him, 'But that won't do at all, Master.
You watch after yourself, and I'll watch after myself, and thus with each of
us protecting ourselves, watching after ourselves, we'll show off our skill,
receive our reward, and come down safely from the bamboo pole.'
What Frying Pan, the assistant, said to her Master was the right way in that
case.
Monks, a frame of reference is to be practiced with the thought, 'I'll watch
after myself.' A frame of reference is to be practiced with the thought, 'I'll
watch after others.' When watching after oneself, one watches after others.
When watching after others, one watches after oneself.
And how does one, when watching after oneself, watch after others? Through pursuing
[the practice], through developing it, through devoting oneself to it. This
is how one, when watching after oneself, watches after others.
And how does one, when watching after others, watch after oneself? Through endurance,
through harmlessness, and through a mind of kindness & sympathy. This is
how one, when watching after others, watches after oneself.
A frame of reference is to be practiced with the thought, 'I'll watch after
myself.' A frame of reference is to be practiced with the thought, 'I'll watch
after others.' When watching after oneself, one watches after others. When watching
after others, one watches after oneself.
-- S.XLVII.19
§ 48. Then, when the Blessed One had entered the Rains Retreat, there arose
a severe illness within him. Sharp & deadly were the pains, but he bore
them mindfully, alert, & unperturbed. The thought occurred to him, 'It would
not be proper for me to enter total Unbinding without addressing my attendants
& without taking leave of the community of monks. Why don't I, suppressing
this illness with persistence, remain resolved on the fabrication of life?'
So he suppressed the illness with persistence & remained resolved on the
fabrication of life. His illness abated.
Then he recovered from the illness. Soon after his recovery he came out of his
dwelling & sat down in the shade of the building, on a seat prepared for
him. Then Ven. Ananda approached him and, on arrival, having bowed down to him,
sat down to one side. As he was sitting there he said to the Blessed One, 'What
a happy sight to see the Blessed One in comfort! What a happy sight to see the
Blessed One at ease! Because of the Blessed One's sickness my own body felt
as if it were drugged. I lost my bearings. Things were unclear to me. Yet I
still took a measure of comfort in the thought that the Blessed One would not
enter total Unbinding as long as he hadn't given at least some pronouncement
concerning the community of monks.'
'What more does the community of monks want from me, Ananda? I have taught the
Dhamma without an inner or an outer version. The Tathagata has no closed fist
with regard to teachings. Whoever has the thought, 'I will rule the community
of monks,' or 'The community of monks is dedicated to me,' he should give some
pronouncement concerning the community of monks. But the Tathagata has no such
thoughts. So why should he give some pronouncement concerning the community
of monks?
'I am old now, Ananda, & aged. My years have turned eighty. Just as an old
cart is kept going with the help of bamboo strips, it seems to me as if the
Tathagata's body is kept going with the help of bamboo strips. The only time
the Tathagata's body feels at ease is when, not attending to any theme at all,
and with the cessation of certain feelings, he enters & remains in the theme-less
concentration of awareness. Therefore each of you should remain with your self
as an island, your self as your refuge, without anything else as a refuge. Remain
with the Dhamma as an island, the Dhamma as your refuge, without anything else
as a refuge. And how does a monk remain with his self as an island, his self
as his refuge, without anything else as a refuge? How does he remain with the
Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge?
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. This is how a monk remains with his self
as an island, his self as his refuge, without anything else as a refuge, with
the Dhamma as an island, the Dhamma as his refuge, without anything else as
a refuge. For those who -- now or after I am gone -- remain with their self
as an island... the Dhamma as their refuge, without anything else as a refuge,
they will be the highest of the monks who desire training.'
-- D.16