From "TEN SUTTAS FROM DIGHA NIKAYA"
BURMA PITAKA ASSOCIATION, 1984
372. Thus have I heard:
The Bhagava was at one time residing at the market-town called Kammasadhamma in the Kuru Country. There the Bhagava addressed the bhikkhus, (saying): "O Bhikkhus," and they replied to him, "Venerable Sir." The Bhagava said:
373. Bhikkhus1, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for attainment of the noble (ariya) Magga, and for the realization of Nibbana. That (only way) is the practice of the four methods of Steadfast Mindfulness, Satipatthana.
What are the four (Satipatthanas)? Bhikkhus, the bhikkhu (i.e., the disciple) following my Teaching keeps his mind steadfastly on the body ( kaya) 2 with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless, and repulsive nature), thus keeping away covetousness and distress (which will appear if he is not mindful of' the five khandhas).
The bhikkhu keeps his mind steadfastly on sensation (vedana), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
The bhikkhu concentrates steadfastly on the mind (citta), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
The bhikkhu keeps his mind steadfastly on the dhamma 3with diligence, comprehension and mindful ness, (and perceives their impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
1: Bhikkhus: "This term here includes all those dedicated to the practice of this Teaching. (not only those who have been admitted to the Order). (The Commentary)
2: the body: Strictly speaking, the aggregate of physical phenomena.
3: dhamma: the five dhammas consisting of (1) five nivaranas (2) five khandhas. (3) twelve ayatanas, (4) seven bojjhangas, and (5) four ariya saccas. This will become clear in Paras 382 to 403 of this sutta.
End of the Summary
374. Bhikkhus, how does the bhikkhu keep his mind steadfastly on the body?
Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it (towards the object of concentration).
(Then) with entire mindfulness he breathes in and with entire mindfulness he breathes out.
Breathing in a long inhalation, he is conscious of breathing in a long inhalation, or breathing out a long exhalation, he is conscious of breathing out a long exhalation.
Breathing in a short inhalation, he is conscious of breathing in a short inhalation, or breathing out a short exhalation, he is conscious of breathing out a short exhalation.
He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. (By being fully conscious of the inhalation) he trains himself to calm down the strong inhalation as he breathes in. (By being fully conscious of the exhalation) he trains himself to calm down the strong exhalation as he breathes out1.
Just as, bhikkhus, a skilful turner or a turner's apprentice knows a long pull (on the string turning the lathe) when a long pull is made, or knows a short pull when a short pull is made, even so, bhikkhus, the bhikkhu breathing in a long inhalation is conscious of breathing in a long inhalation, or breathing out a long exhalation is conscious of breathing out a long exhalation, or breathing in a short inhalation is conscious of breathing in a short inhalation, or breathing out a short exhalation is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm dawn the strong exhalation as he breathes out.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his (own breathing, and perceives its impermanent, insecure, and soulless nature).
(Occasionally) he realizes that the aggregate of physical phenomena (which is the breathing) of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena (which is the breathing) of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his (own breathing) or which is that of others.
(When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena (which is the process of breathing). He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena (which is the process of breathing). He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena (which is the process of breathing with their causes1.
And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (which is inhaling and exhaling). That mindfulness is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
1: No special effort is necessary to calm down the strong inhalation and exhalation. The more one gets mental concentration the more the strong inhalation and exhalation will calm down. When the mental concentration reaches its highest point, inhalation and exhalation will become so delicate that the yogi will feel that his breathing has stopped.
End of the Section on Breathing
(ii) Section on Body Movement and Posture
375. And again, bhikkhus, the bhikkhu when walking, is conscious of walking; or when standing, he is conscious of standing; or when sitting, he is conscious of sitting; or when lying down, he is conscious of lying down; or in whatever movement or posture his body is, he is conscious of it.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...
... ( and perceives its impermanent, insecure, soulless, and repulsive nature). (Occasionally) he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. (When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes1. And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (without soul or atta directing it)2. That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas
... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
1: The causes of the appearing and dissolution of the aggregate of physical phenomena which is inhalation and exhalation are the existence or the non-existence of the body, the nose and the mind.
2: The causes of appearing of physical phenomena are ignorance of the Four Ariya Truths, craving, kamma, and nutriment. They and their effect, i.e. , the continuous appearance of physical phenomena, are called five Samudaya dhamma. The perception of these five Samudaya dhamma is called Samudaya dhammanupassi. They are perceived in the following way:
When the bhikkhu can steadfastly keep his mind on the body-postures by means of diligence, mindfulness, concentration, comprehension, he perceives the sign or incessant appearance of' physical phenomena (nibbatti lakkhana): This perception usually begins, when the bhikkhu achieves the second vipassana nana - paccaya pariggaha nana. From this perception, the bhikkhu draws the conclusion that rebirth of beings take place in a similar way.
Therefore, while the bhikkhu is perceiving the continuous appearance of physical phenomena he realizes that endless rebirths are due to: (1) ignorance of Four Ariya Truths; (2) craving for pleasure of the senses; (3) kamma (deeds, words and thoughts) which has the potency for rebirth as its effect; (4) nutriment which is essential for physical phenomena; (5) mind (citta) which is the motivating force; (6) heat and cold. The causes of dissolution of physical phenomena are the absence of the above factors.
The bhikkhu then realizes that extinction of ignorance of Four Ariya Truths will cause the extinction of endless appearance of physical phenomena. The actual perception of the sign of change or disappearance or deterioration of physical phenomena will begin when the bhikkhu achieves the third vipassana nana - Sammasana nana. The sign of change is called viparinama lakkhana. In fact, the perception of the appearance and disappearance of physical phenomena, by means of nibbatti and viparinama lakkhana, becomes clearer when the bhikkhu achieves the fourth vipassana nana — Udayabbaya nana. However, the perception of only the disappearance of physical phenomena becomes stronger, when he achieves the fifth vipassana nana—bhanga nana.
3This shows the mental state of the bhikkhu when his mindfulness is at its height. Before he reaches this mental state, he occasionally imagines, in spite of his efforts to be mindful, (a) that body and limbs are his, (b) that his jiva (soul or atta) is directing them, to make postures. Occasionally, he even feels proud of and pleased with "his" body and limbs.
These false views of the body and limbs begin to disappear when he achieves the fifth vipassana nana - bhanga nana. From that stage the bhikkhu perceives only the deterioration of the body. And he is no longer conscious of the body and the limbs as such.. And therefore he does not take pride and pleasure in them.
With this perception of the non-existence of the body and limbs, he fully achieves the eleventh vipassana nana, (sankharupekkha nana.)
End of the Section on Body Movement and Posture
(iii) Section on Clear Comprehension
376. And again, bhikkhus, the
bhikkhu
in moving forward and in moving back does so with clear comprehension;
in looking straight ahead and sideways, he does so with clear comprehension; in bending and in stretching his limbs, he does so with clear comprehension;
in carrying or wearing the great robe, alms-bowl and the other two robes, he does so with clear comprehension;
in eating, drinking, chewing and savouring, he does so with clear comprehension;
in defecating and urinating, he does so with clear comprehension;
in walking, standing, sitting, falling asleep, waking, speaking or in keeping silent, he does so with clear comprehension.
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
End of the Section on Clear Comprehension
377. And again. bhikkhus, the bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, (thinking thus:) "There are in this body: hair of the head, hairs 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, large intestine, small intestine, contents of the stomach, faeces, (brain)1, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, nasal mucus, synovial fluid (i.e., lubricating oil of the joints) and urine.
Just as if, bhikkhus, there were a bag with an opening at each end, and full of various kinds of grain such as hill-paddy, paddy, green gram, cow-pea, sesame and husked rice; and a man with sound eyes, having opened it, should examine and reflect (on the contents thus: "This is hill-paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice," even so, bhikkhus, the bhikkhu examines and reflects on this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, (thinking thus:) "There are in this body: hair of the head, ....... urine."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
End of the Section on Consideration of Repulsiveness
1: 'the brain' is not included in the Pali Text of this Sutta; but is included in the Patisambhida Magga.
(v) Section on Consideration of the Primary Elements
378. And again, bhikkhus, the bhikkhu examines and reflects on this body, in whatever position it remains or is placed, as composed of the primary elements1: "There are in this body (only) the earth element, the water element, the fire element, and the air element."
Just as if, bhikkhus, a skilful butcher or a butcher's apprentice, having slaughtered a cow and cut it up into portions should be sitting at the junction of four main roads, (so that only pieces of meat are seen and not the cow as such), even so the bhikkhu examines and reflects on this very body in whatever position it remains or is placed, as composed of the primary elements:
"There are in this body (only) the earth element, the water element, the fire element, and the air element."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
End of the Section on Consideration of the Primary Elements
1: the primary elements: dhatu, 'element', is a force of Nature which behaves in accordance with the laws of Nature. The four primary elements literally translated above for the sake of brevity as 'earth, water, fire, and air elements' are:
The Pathavi-dhatu is predominant in the first twenty items of the list given in Section (iv). The Apo-dhatu is predominant in the last twelve items. The Tejo-dhatu consists of four kinds of heat in the body and Vayo dhatu consists of six kinds of Vayo in the body.
(vi) Section on Nine Kinds of Corpses
379. And again, bhikkhus, as if the bhikkhu is seeing a body, one day dead, or two days dead, or three days dead, swollen, turning black and blue, and festering, abandoned in the charnel-ground, he applies (this perception) to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such (a fate)."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...(p)... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned 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 applies (this perception) to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that: it cannot escape such (a fate)."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...(p)... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground— (reduced to) a skeleton held together by the tendons, with some flesh and blood still adhering to it ...
(reduced to) a skeleton held together by the tendons, blood-besmeared, fleshless ...
(reduced to) a skeleton still held together by the tendons, without flesh and blood ...
(reduced to) 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, at another place the skull he a applies (this perception) to his own body thus: "Indeed, this body of mine. too, is of the same nature; it will become like that; it cannot escape such (a fate)."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...(p)... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground— (reduced to) bleached bones of conch-like colour...,
(reduced to) bones more than a year old, lying in a heap...,
(reduced to) rotted bones, crumbling to dust, he then applies (this perception) to his own body thus:
"Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such (a fate)."
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body (and perceives its impermanent, insecure, soulless, and repulsive nature). (Occasionally) he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. (When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes. And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (without soul or atta directing it). That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).
End of the Section on Nine Kinds of Corpses
End of the Fourteen Ways of Perception of the True Nature of
the Body.
(Fourteen Ways: consisting of one way of perception in each of the first five
sections and nine ways of perception in the sixth and last Section.)
380. Bhikkhus, how does the bhikkhu keep his mind steadfastly on sensation, vedana (and perceive its impermanent, insecure, and soulless nature)?
Bhikkhus, the bhikkhu who follows my Teaching, when experiencing a pleasant sensation, knows that a pleasant sensation is experienced; or when experiencing an unpleasant sensation, knows that an unpleasant sensation is experienced; or when experiencing a sensation neither pleasant nor unpleasant, knows that a sensation neither pleasant nor unpleasant is experienced.
When experiencing a pleasant sensation associated with sensual desires, he knows that a pleasant sensation associated with sensual desires is experienced; or when experiencing a pleasant sensation not associated with sensual desires, he knows that a pleasant sensation not associated with sensual desires is experienced; when experiencing an unpleasant sensation associated with sensual desires, he knows that an unpleasant sensation associated with sensual desires is experienced; or when experiencing an unpleasant sensation not associated with sensual desires, he knows that an unpleasant sensation not associated with sensual desires is experienced; when experiencing a sensation neither pleasant nor unpleasant associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant associated with sensual desires is experienced; or when experiencing a sensation neither pleasant nor unpleasant not associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant not associated with sensual desires is experienced.
Thus he keeps his mind steadfastly on sensation, vedana experienced by himself (and perceives its impermanent, insecure, and soulless nature). (Occasionally) he realizes that sensation experienced by others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on sensation experienced by others. In this way, he is considered to keep his mind steadfastly on sensation experienced by himself or by others. (When he gains more concentration), he perceives the cause and the actual appearing of sensation. He (also) perceives the cause and the actual dissolution of sensation. He (also) perceives both the actual appearing and the actual dissolution of sensation, with their causes*. And further, the bhikkhu is firmly mindful of the fact that there is only sensation (without soul or atta) That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on sensation, (perceiving its true nature).
End of "Perception of the True Nature of Sensation"
* The causes of the appearing of sensation are: ignorance of the Four Ariya Truths, craving, kamma and contact (phassa). These result in the appearing of sensation. The disappearance of these causes results in the dissolution or absence of sensation.
381. Bhikkhus, how does the bhikkhu concentrate steadfastly on the mind, citta, (and perceive its impermanent, insecure, and soulless nature)?
Bhikkhus, the bhikkhu following my Teaching knows (i.e., is aware of) the mind accompanied by passion, raga1, as 'Mind with passion'; he knows the mind unaccompanied by passion, as 'Mind without passion'; he also knows the mind accompanied by anger, dosa2, as 'Mind with anger'; he also knows the mind unaccompanied by anger, as 'Mind without anger'; he also knows the mind accompanied by bewilderment, moha3, as 'Mind with bewilderment'; he also knows the mind unaccompanied by bewilderment, as 'Mind without bewilderment'; he also knows the indolent state of mind. samkhitta citta4, as 'Indolent state of mind'; he also knows the distracted state of mind, vikkhitta citta5, as 'Distracted state of mind'; he also knows the developed state of mind, mahaggata citta6, as 'Developed state of mind'; he also knows the undeveloped state of mind, amahaggata citta7, as 'Undeveloped state of mind': he also knows the inferior state of mind, sa-uttara citta, as 'Inferior state of mind'; he also knows the superior state of mind, anu ttara citta8, as 'Superior state of mind'; he also knows the mind in a state of concentration, samahita citta9, as 'Mind in a state of concentration'; he also knows the mind not in a state of concentration, asamahita citta10, as 'Mind not in a state of concentration'; he also knows 'the liberated state of mind, vimutta citta11, as 'Liberated state of mind'; he also knows the unliberated state of mind, avimutta citta12, as 'Unliberated state of mind'.
Thus the bhikkhu concentrates steadfastly on his own mind, citta, (and perceives its impermanent, insecure, and soulless nature). (Occasionally) he realizes that the mind of others must be of a similar nature. Because of this realization, he can be said to concentrate steadfastly on the mind of others. In this way, he is considered to concentrate steadfastly on his own mind or on the mind of others .( When he gains more concentration), he perceives the cause and the actual appearing of the mind. He (also) perceives the cause and the actual dissolution of the mind. He (also) perceives both the actual appearing and the actual dissolution of the mind, with their causes.13 And further, the bhikkhu is firmly mindful of the fact that there is only Mind (without soul or atta). That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu concentrates steadfastly on the mind, (perceiving its true nature).
1. Passion, raga: In vipassana bhavana, the bhikkhu is liable to misunderstand passion. He may think that he is required to be mindful of strong forms of passion only. He is, in fact, required to be mindful of all forms of passion—weak, medium, strong. In vipassana, it is a very important point. Whatever takes place in the six senses, however insignificant, however good or bad it is, he is required to be mindful of it.
(Passion=pleasure in or craving for something).
2. dosa: mental violence, hatred, frustration, desire to ill-treat, desire to destroy, desire to kill, are all covered by this term. dosa,
3. moha: (Usually defined as stupidity, dullness of mind, bewilderment, infatuation, delusion). Moha is a cetasika that makes citta (mind) incapable of choosing between right and wrong, incapable of perceiving the four Noble Truths, incapable of practising correctly for the perception of the four Noble Truths, incapable of adopting a proper mental attitude. It is called micchanana, the intellect that is capable of giving only evil counsel in all matters. Moha makes a person blind to the nature and Consequences of a demeritorious deed.
4. Samkhitta citta: (lit., shrunken mind); this means indolence, lethargy, slothfulness, lack of interest in anything. (The Commentary)
5. Vikkhitta citta: A diffused or restless state of mind resulting in lack of concentration. (The Commentary)
6. Mahaggata citta: The loftiness of mind experienced in rupa-jhana and arupa-jhana. (The Commentary)
7. Amahaggata citta: (kamavacara citta): The mind as generally found in the sensuous realms, (The Commentary)
8. 'Sa-uttara', and 'anuttara' are relative terms, indicating inferior and superior states of mind. A state of mind that has some other state of mind superior to it, and is therefore inferior, is sa-uttara citta; a state of mind that is superior to some other state of mind is anuttara citta. Kamavacara citta, the state of mind of the sensuous realms, is inferior to the rupa and arupa jhana states of mind. The rupa jhana state of mind is inferior to the arupa jhana state of mind, but is superior to the kamavacara state of mind. In vipassana practice, the arupa jhana state of mind is superior to both the rupa jhana and the kamavacara states of mind. Within the stages of the jhanas themselves, each jhana is relatively inferior or superior, progressing to the nevasannanasannayatana jhana which is the highest state of mind.
An ordinary yogi who has no experience of jhana cannot concentrate on the mahaggara or anuttara states of mind.
As a matter of fact, anuttara is normally an epithet for Lokuttara citta or Magga-phala citta. However, in vipassana practice, the yogi can concentrate only on the five upadanakkhandhas, the five Aggregates which form the objects of Clinging. He cannot concentrate on Magga-phala citta. Therefore, jhanas are given the epithet anuttara. (The Commentary)
9. Samahita citta is the mind that has samadhi, which is mental concentration on an object. According to the Commentary, Samahita citta has (1) upacara samadhi, and (2) appana samadhi, (i.e., jhana). Upacara samadhi is samadhi that precedes, and is close to appana samadhi, helping the latter to take place. Appana samadhi fixes the mind on the mental object. The mind with upacara samadhi generally belongs to the sensuous state of existence. The mind with appana samadhi belongs to the rupa (fine material) and arupa (non-material) jhanas.
10. Asamahita citta: The mind without the two kinds of samadhi. (The Commentary)
11. Vimutta citta: Here it means the mind temporarily liberated from moral defilements (kilesas). (The Commentary)
12. Avimutta citta: The mind not liberated from moral defilements. (The Commentary)
13. The causes of the appearing of the mind are: Ignorance of the four Ariya Truths, craving, kamma, the complex of mental and physical aggregates (nama-rupa). The disappearances of these causes result in the dissolution of the mind.
End of 'Perception of the True Nature of Mind'
(i) Section on the Hindrances
382. Bhikkhus, how does the bhikkhu keep his mind steadfastly on dhamma, mental and physical phenomena, (and perceive that they are just phenomena without any entity or soul)? Bhikkhus, the bhikkhu following my Teaching keeps his mind steadfastly on the mental phenomena of the five nivaranas1 , Hindrances. And how does the bhikkhu keep his mind steadfastly on the five nivaranas, Hindrances, (and perceive their soulless nature)?
Bhikkhus, when sense-desire, kamacchanda, is present in him, the bhikkhu following my Teaching knows, 'There is sense-desire in me'; or when sense-desire is not present in him, he knows, 'There is no sense-desire in me'. Besides, he knows how the sense-desire which has not yet arisen comes to arise; and he knows that the sense-desire that has arisen comes to be discarded; and he knows that the discarded sense-desire will not arise in the future.
When ill will, byapada, is present in him, he knows 'There is ill will in me'; or when ill will is not present in him, he knows 'There is no ill will in me'. Besides, he knows that the ill will which has not yet arisen comes to arise; and he knows that the ill will that has arisen comes to be discarded; and he knows that the discarded ill-will will not arise in the future.
When sloth and torpor, thina-middha, are present in him, he knows 'There are sloth and torpor in me'; or when sloth and torpor are not present in him, he knows 'There are no sloth and torpor in me'. Besides, he knows that the sloth and torpor which have not yet arisen come to arise; and he knows that the sloth and torpor that have arisen come to be discarded; and he knows that the discarded sloth and torpor will not arise in the future.
When distraction and worry, uddacca-kukkucca, are present in him, he knows 'There are distraction and worry in me'; or when distraction and worry are not present in him, he knows 'There are no distraction and worry in me'. Besides, he knows that the distraction and worry which have not yet arisen come to arise; and he knows that the distraction and worry that have arisen come to be discarded; and be knows that the discarded distraction and worry will not arise in the future.
When doubt or wavering of the mind, vicikiccha, is present in him, he knows 'There is doubt in me'; or when doubt is not present in him, he knows 'There is no doubt in me'. Besides, he knows that the doubt which has not yet arisen comes to arise; and he knows that the doubt that has arisen comes to be discarded; and he knows that the discarded doubt will not arise in the future.
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself (and perceives that they are just phenomena without any entity or soul). (Occasionally) he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma; in himself or in others. (When he gains more concentration), he perceives the cause and the actual appearing of the dhamma. He (also) perceives the cause and the actual dissolution of the dhamma. He (also) perceives both the actual appearing and the actual dissolution of the dhamma, with their causes.2 And further, the bhikkhu is firmly mindful of the fact that there are only dhamma; (without soul or atta). That (mindfulness) is solely for gaining vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the five nivarana dhamma, (perceiving their true nature).
1. Nivarana: Nivarana means obstacles in the path of one's spiritual progress. They are hindrances to doing good deeds and to the achievement of jhanas and of the four Magga Insight, There are five Hindrances:
(a) Kamacchanda: all forms of tanha; and lobha, craving and desire. (b) Byapada: ill will; harbouring evil desires to ill-treat or destroy others, or to bring others into trouble.
(c) Thina-middha sloth and torpor; feeling or indolence, particularly for doing good and meritorious deeds.
(d) Uddhacca-kukkucca: distraction (or agitation) and worry. This has two aspects: flitting about of the mind (series of thought-moments) in all directions, and worrying over past commissions and omissions.
(e) Vicikiccha: doubt or wavering of mind.
2. The arising of the Hindrances is due to ayoniso manasikara, wrong perception of phenomena, resulting from taking any phenomenon as permanent, pleasurable, endowed with soul, and non-repulsive. In the case of craving and desire, the nivarana is due to taking what is actually repulsive as non-repulsive; in the case of ill will, the nivarana is due to taking something as being offensive. The non-appearance or disappearance of the Hindrances is brought about by yoniso manasikara, right perception of phenomena, viewing all phenomena as impermanent, unpleasurable, soulless and repulsive.
The discarded kamacchanda will not rise again due to Arahatta Magga. The discarded byapdda will not arise again due to Anagami Magga. The discarded thina-middha will not arise again due to Arahatta Magga. The discarded uddhacca-kukkucca will not arise again due to Arahatta Magga and Anagami Magga respectively. The discarded vicikiccha will not arise again due to Sotapatti Magga.
End of the Section on the Hindrances
(ii) Section on the Five Khandhas
383. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the five upadanakkhandhas3, Aggregates which are the objects of Clinging, (and perceives that they are just phenomena without any entity or soul). Bhikkhus, how does the bhikkhu keep his mind steadfastly on the five upadanakkhandhas, Aggregates which are the objects of clinging?
Bhikkhus, the bhikkhu following my Teaching perceives thus: 'Such is rupa, physical phenomenon; such is the origination of physical phenomenon; such is the disappearance of physical phenomenon. Such is vedana, sensation; such is the origination of sensation; such is the disappearance of sensation. Such is sanna, perception (i. e., assimilation of sensation); such is the origination of perception; such is the disappearance of perception. Such is sankhara, mental formations; such is the origination of mental formations; such is the disappearance of mental formations. Such is vinnana, consciousness; such is the origination of consciousness; such is the disappearance of consciousness.'
Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself (and perceives that they are just phenomena without any entity or soul). (Occasionally) he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. (When he gains more concentration), he perceives the cause and the actual appearing of the dhamma;. He (also) perceives the cause and the actual dissolution of the dhamma He (also) perceives both the actual appearing and the actual dissolution of the dhamma with their causes4. And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on this five upadanakkhandhas dhamma, (perceiving their true nature).
3. upadanakkhandhas are the five khandha Aggregates which are the objects of Grasping or Clinging. The five khandhas are:
(a) rupakkhandha, the aggregate of physical phenomena, or the body;
(b) vedanakkhandha, the aggregate of sensation or feeling;
(c) sannakhandha, the aggregate of perception;
(d) sankharakkhandha, the aggregate of volitional thought and action or mental formations, (with the exception of Vedana and sanna); and
(e) vinnanakkhandha, the aggregate of consciousness.
But the magga-phala citta (lokuttara citta) is not an object of Clinging. Therefore, only the vinnanakkhandha which does not include magga-phala citta can be the object of Clinging (upadana).
4. The causes for the appearing and dissolution of the Aggregate or physical phenomena are the same as those for body movement and posture, (see footnote to Para 375); for sensation, perception, and mental formations, the same as for sensation (see footnote to Para 380): for consciousness the same as for the Mind (see footnote to Para 381).
End of the Section on the Five Khandhas
(iii) Section on the Twelve Sense-Bases
384. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the six internal and the six external ayatanas, sense-bases, (and perceives that they are just phenomena without any entity or soul). Bhikkhus, how does the bhikkhu keep his mind steadfastly on the six internal and the six external ayatana dhamma?
Bhikkhus, the bhikkhu following my Teaching is conscious of the eye, is also conscious of visible objects, and knows any fetter5 that arises dependent on both (the eye and the visible object). Besides, he knows how a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the ear, is also conscious of sounds, and knows any fetter that arises dependent on both (the ear and the sound). Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded. fetter will not arise in the future.
He is conscious of the nose, is also conscious of odours, and knows any fetter that arises dependent on both (the nose and the odour). Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the tongue, is also conscious of tastes, and knows any fetter that arises dependent on both (the tongue and the taste). Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the body, is also conscious of tactual objects, and knows any fetter that arises de pendent on both (the body and the tactual object). Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the mind, is also conscious of mind-objects, and knows any fetter that arises dependent on both (the mind and the mind-object). Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future 6.
Thus he keeps his mind steadfastly on the dhamma in himself (and perceives that they are just phenomena without any entity or soul). (Occasionally) he realizes that the dhamma; in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma; in himself or in others. (When he gains more concentration), he perceives the cause and the actual appearing of the dhamma. He (also) perceives the cause and the actual dissolution of the dhamma. He (also) perceives both the actual appearing and the actual dissolution of the dhamma, with their causes7. And further, the bhikkhu is firmly mindful of the fact that there are only dhamma. That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the six internal and the six external ayatana dhamma, (perceiving their true nature).
5. fetter: samyojana: a fetter that binds one to endless dukkha. There are ten samyojanas: (i) kamaraga, craving for sensual pleasure; (ii) patigha, anger, disappointment, fear, grief, ill will; (iii) mana, pride, conceit; (iv) sakkaya-ditthi, belief in the illusion that there is Self, Soul; (v) vicikiccha, doubt, wavering, scepticism. (see footnote on the Hindrances in Para 382); (vi) silabbataparamasa, the misleading belief that there are paths, other than the Ariya Path of Eight Constituents, that can liberate one from dukkha; (vii) bhavaraga, craving to become a brahma with mind and body, (ruparaga) or craving to become a brahma with only mind and no body (aruparaga); (viii) issa, jealousy, envy; (ix) macchariya, meanness and stinginess; (x) avijja, ignorance of the Four Noble Truths.
This list is according to the Abhidhamma classification.
6. A fetter which has not yet arisen comes to arise due to ayoniso-manasikara; the fetter that has arisen comes to be discarded through yoniso-manasikara; due to one of the four Ariya Maggas the discarded fetter will not arise in the future.
7. The causes for the appearing of the physical sense-bases are ignorance of the four Noble Truths, craving, kamma, and nutriment; and the dissolution of those physical sense-bases is due to the disappearance of these causes. The causes for the appearing and the dissolution of the mind base are the same as those for the Mind; (see footnote to Para 381). The causes for the appearing and the dissolution of the mind-object base, which are not already included in the physical sense-bases, are the same as those for Sensation; (see footnote to Para 380).
End of the Section on the Twelve Sense-Bases
(iv) Section on Bojjhanga
385. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental phenomena of the seven bojjhanga8(factors which enable one to comprehend the four Ariya Truths), and perceives that they are just phenomena without any entity or soul. And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the seven bojjhanga, and perceive their soulless nature?
Bhikkhus, when sati-sambojjhanga 9, the enlightenment-factor of Mindfulness, is present in him, the bhikkhu following my Teaching knows "sati-sambojjhanga is present in me"; or when sati-sambojjhanga is not present in him, he knows 'sati-sambojjhanga is not present in me'. Besides, he knows that the sati-sambojjhanga which has not arisen before comes to arise 10; and he knows how complete fulfilment in developing 11 the arisen sati-sambojjhanga comes about.
When dhammavicaya- sambojjhanga, 12 the enlightenment-factor of investigative knowledge of phenomena, is present in him, he knows "dhammavicaya- sambojjhanga is present in me"; or when dhammavicaya-sambojjhanga is not present in him, he knows 'dhamma Vicaya-sambojjhanga is not present in me'. Besides, he knows that the dhammavicaya-sambojjhanga which has not arisen before comes to arise; and he knows how complete fulfilment in developing the arisen dhamma vicaya-sambojjhanga comes about.
When viriya-sambojjhanga, 13the enlightenment-factor of effort, is present in him, he knows 'viriya-sambojjhanga is present in me'; or when viriya-sambojjhanga is not present in him, he knows 'viriya-sambojjhanga is not present in me'. Besides, he knows that the viriya-sambojjhanga which has not yet arisen before comes to arise; and he knows how complete fulfilment in developing the arisen viriya-sambojjhanga comes about.
When piti-sambojjhanga 14, the enlightenment-factor of delightful satisfaction, is present in him, he knows 'piti-sambojjhanga is present in me'; or when piti-sambojjhanga is not present in him, he knows 'piti-sambojjhanga is not present in me'. Besides, he knows that the piti-sambojjhanga which has not arisen before comes to arise; and he knows how complete fulfilment in developing the arisen piti-sambojjhanga comes about.
When passaddhi- sambojjhanga 15the enlightenment-factor of serenity, is present in him, he knows 'passaddhi-sambojjhanga is present in me'; or when passaddhi-sambojjhanga is not present in him, he knows 'passaddhi-sambojjhanga is not present in me'. Besides, he knows that the passaddhi-sambojjhanga which has not arisen before comes to arise; and he knows how the complete fulfilment in developing the arisen passaddhi-sambojjhanga comes about.
When samadhi-sambojjhanga 16 the enlightenment-factor of concentration, is present in him, he knows 'samadhi- sambojjhanga is present in me'; or when samadhi-sambojjhanga is not present in him, he knows 'samadhi-sambojjhaiiga is not present in me'. Besides, he knows that the samadhi-sambojjhanga which has not arisen before comes to arise; and he knows how the complete fulfilment in developing the arisen samadhi-sambojjhanga comes about.
When upekkha- sambojjhanga, 17 the enlightenment factor of equanimity, is present in him, he knows 'upekkha-sambojjhanga is present in me'; or when upekkha- sambojjhanga is not present in him, he knows 'upekkha-sambojjhanga is not present in me'. Besides, he knows that the upekkha-sambojjhanga which has not arisen before comes to arise; and he knows how complete fulfilment in developing the arisen upekkha-sambojjhanga comes about.
Thus he keeps his mind steadfastly on the dhamma in himself (and perceives that they are just phenomena without any entity or soul). (Occasionally) he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. (When he gains more concentration), he perceives the cause and the actual appearing of the dhamma. He (also) perceives the cause and the actual dissolution of the dhamma. He (also) perceives both the actual appearing and the actual dissolution of the dhamma, with their causes18. And further the bhikkhu is firmly mindful of the fact that there are only dhamma. That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the seven sambojjhanga, perceiving their true nature.
8. Bojjhanga, pl. of bojjhanga: from bodhi + anga. Bodhi=knowledge of the four Ariya Truths, Enlightenment, through vipassana insight, and magga-phala insight, Anga factor leading to such knowledge. Bojjhanga is generally translated as factor of enlightenment or enlightenment-factor.
9. Sati-sambojjhanga: This is a combination of three words, namely, sati=steadfast mindfulness + sam=well, positively, clearly + bojjhanga= one of the seven bojjhanga. Sati-sambojjhanga is the bojjhanga of steadfast mindfulness that enables one to comprehend clearly the four Ariya Truths.
10. This is due to yoniso manasikara: yoniso =proper + manasikara=attention to the object. (See footnote to para 382). This also applies to the three factors of enlightenment.
11. This is due to Arahatta-magga: the fourth and final stage of Magga Insight, Magga nana, in which all the kilesas, moral defilements, are eradicated. This also applies to the other factors of enlightenment.
12. dhammavicaya is a combination of two words, namely, dhamma + vicaya. Dhamma means the five khandhas, or namarupa, mental and physical phenomena. Vicaya means knowledge through proper investigation. Here, investigation means vipassana bhavana. So dhammavicaya means knowledge of the true nature of the five khandhas by means of vipassana bhavana.
13. Viriya-sambojjhanga: Viriya means the right effort to be mindful. It is a well-balanced effort which is neither unduly strong nor unduly weak. If the effort is unduly weak, the bhikkhu cannot achieve mental concentration (samadhi). If it is unduly strong, be will become so exhausted that samadhi, which he has already achieved, can be impaired.
14. Piti: when one's viriya, effort, becomes well-balanced, after attaining sati, steadfast mindfulness, and dhamma-vicaya, knowledge of the true nature or namarupa, one gets piti, joy and satisfaction which may thrill one through and through.
15. Passaddhi- sambojjhanga: After one has got piti-sambojjhanga, one naturally gets passaddhi-sambojjhanga. Before this stage, one has to start the meditation process by making a definite effort to be steadfastly mindful. However, when this Passaddhi stage has been once reached, mindfulness takes place without much effort.
16. Samadhi- sambojjhanga: Samadhi-sambojjhanga is a logical consequence of piti-sambojjhanga and pasaddhi-sambojjhanga. When the bhikkhu achieves it, he is instantly and closely aware of every object as it appears in his mind.
17. Upekkha- sambojjhanga: Upekkha-sambojjhanga is a bojjhanga that keeps a balance between saddha (faith) and panna (knowledge of the true nature of the five khandhas, by means or vipassana bhavana. It also keeps a balance between viriya and samadhi.
18. The arising of the Bojjhanga, factors of enlightenment, is due to yoniso-manasikara, right perception of phenomena, viewing all phenomena as impermanent, unpleasurable, soulless and repulsive. The non-appearance or disappearance of a bojjhanga is due to ayoniso-manasikara, wrong perception of phenomena, viewing all phenomena as permanent, pleasurable, endowed with soul, and non repulsive.
End of the Section on the Seven sambojjhanga
(v) Section on the Four Noble Truths
386. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the four Noble Truths (and perceives that they are just phenomena without any entity or soul). And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the four Noble Truths?
Bhikkhus, the bhikkhu following my Teaching knows 'This is dukkha' as it really is; he knows 'This is the origin of dukkha' as it really is; he knows 'This is the cessation of dukkha' as it really is; he knows 'This is the practice of the Path leading to the cessation of dukkha' as it really is.
End of the First Portion for Recitation
387. Bhikkhus, what is the Noble Truth of Dukkha'? 1
Birth (i.e., repeated rebirth) is dukkha. Ageing also is dukkha. Death also is dukkha. Grief, lamentation, pain, distress, and despair 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; the craving for what one cannot get2 is also dukkha; in short, the five Aggregates which are the objects of Clinging are dukkha.
388. And, bhikkhus, what is birth (jati)? The coming into existence (of namarupa), the complete origination, the conception, the arising up in new form, the appearance of the Aggregates (khandhas), the acquisition of the sense-bases of various beings in various categories ,—this, bhikkhus, is called birth.
And, bhikkhus, what is ageing jara? The process of ageing, the decrepitude, the decay and loss of teeth, the greying of hair, the wrinkling of skin, the failing of the life-force, the wearing out of the sense-faculties (such as sight) of various beings in various catagories,—this, bhikkhus, is called ageing.
390. And, bhikkhus, what is death (marana?) The falling away from existence, the passing away from existence, the dissolution, the disappearance, the end of life, the passing away due to completion of the life-span, the breaking up of the Aggregates (khandhas), the discarding of the body, the destruction of the life-faculty of various beings in various categories,—this, bhikkhus, is called death.
391. And, bhikkhus, what is grief (soka)? The grievous anxiety, the sorrowful and anxious state of mind, the sorrowfulness and anxiety, the inward grief, the inward wretchedness of one who is beset by some ruinous loss or other, who encounters some painful misfortune or other,—this, bhikkhus, is called grief.
392. And, bhikkhus, what is lamentation (parideva)? The weeping and lamenting, the act of weeping and lamenting, the condition of weeping and lamenting by one who is beset by some ruinous loss or other, who encounters some painful misfortune or other,—this, Bhikkhus, is called lamentation.
393. And, bhikkhus, what is pain (dukkha)? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by contact of the body, —this, bhikkhus, is called pain.
394. And, bhikkhus, what is distress (domanassa)? The mental pain and mental unpleasantness, the painful and unpleasant feeling produced by contact of the mind, —this, bhikkhus, is called distress.
395. And, bhikkhus, what is despair (upayasa)? The sorrowful trouble and tribulation, the troubled state, the state of tribulation of one who is beset by some ruinous loss or other, who encounters some painful misfortune or other, —this, bhikkhus, is called despair.
396. And, bhikkhus, what is the dukkha of having to associate with those (persons or things) one dislikes (appiyehi sampayogo dukkho)? Having to meet, remain together, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactual objects and mind-objects in this world which are undesirable, unpleasant or unenjoyable, or with those who desire one's disadvantage, loss, discomfort, or state of harmful bondage (to kilesas, moral defilements),—this, bhikkhus, is called the dukkha of having to associate with those (persons or things) one dislikes.
397. And, bhikkhus, what is the dukkha of being separated from those one loves or likes (piyehi vippayogo dukkho)? Not being able to meet, remain together, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactual objects and mind-objects 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 harmful bondage (to kilesas, moral defilements) ,—this, bhikkhus, is called the dukkha of being separated from those one loves or likes.
398. And bhikkhus, what is the dukkha of the craving for what one cannot get? In beings subject to birth the wish arises: 'Oh that we were not subject to birth! Oh that (new) birth would not happen to us!' But it is not possible to get such a wish. This is the dukkha of the craving 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 it is not possible to get such a wish. This also is the dukkha of the craving 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 it is not possible to get such a wish. This also is the dukkha of the craving 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 it is not possible to get such a wish. This also is the dukkha of the craving for what one cannot get. Bhikkhus, in beings subject to grief, lamentation, pain, distress and despair the wish arises: 'Oh that we were not subject to grief, lamentation, pain, distress and despair! Oh that grief, lamentation, pain, distress and despair would not happen to us!' But it is not possible to get such a wish .This also is the dukkha of the craving for what one cannot get.
399. And, bhikkhus, what is (meant by) 'In short, the five Aggregates which are the objects of Clinging are dukkha'? They are the Aggregate of Corporeality, the Aggregate of Sensation, the Aggregate of Perception, the Aggregate of Mental Formations, and the Aggregate of Consciousness as objects of Clinging. These, bhikkhus, are what is meant by 'In short, the Five Aggregates which are the objects of Clinging are dukkha'.
1. Dukkha as a Noble Truth is left untranslated. "Suffering" and "ill" are inadequate renderings. Dukkha is inherent in existence. The five Aggregates which are the objects of Clinging therefore embody dukkha. Dukkha has connotations of impermanence, insubstantiality, unsatisfactoriness, emptiness, imperfection, insecurity, besides the obvious ones of suffering, physical pain (as in para 393) and mental affliction.
2. According to the Commentary.
Bhikkhus, this is called the Noble Truth of Dukkha.
400. And, bhikkhus, what is the Noble Truth of the origin of dukkha? The origin of dukkha is the Craving (tanha) which gives rise to fresh rebirth, and, accompanied by pleasure and passion, finds great delight in this or that existence, namely, Craving for pleasures of the senses (kama-tanha)1, Craving for (better) existence (bhava-tanha),and Craving for non-existence (vibhava-tanha) But, bhikkhus, when this Craving arises, where does it arise? When it establishes itself, where does it establish itself? When this Craving arises and establishes2 itself, it does so in the delightful and pleasurable characteristics of the upadanakkhandhas 3.
What are the delightful and pleasurable characteristics of the upadanakkhandhas?
In the upadanakkhandhas, 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 upadanakkhandhas, the ear ..... In the upadanakkhandhas, the nose ...... In the upadanakkhandhas, the tongue ..... In the upadanakkhandhas, the body ..... In the upadanakkhandhas, 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 upadanakkhandhas, visible objects ..... In the upadanakkhandhas, sounds ..... In the upadanakkhandhas, odours ..... In the upadanakkhandhas, tastes ..... In the upadanakkhandhas, tactual objects ..... In the upadanakkhandhas, mind-objects 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 upadanakkhandhas, eye-consciousness (i.e. consciousness arising in the eye) ..... In the upadanakkhandhas, ear-consciousness ..... In the upadanakkhandhas, nose-consciousness ..... In the upadanakkhandhas, tongue-consciousness ..... In the upadanakkhandhas, body-consciousness ..... In the upadanakkhandhas, 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 upadanakkhandhas, eye-contact (i. e., contact with the sense of sight) ..... In the upadanakkhandhas, ear-contact (i.e. contact with the sense of hearing) ..... In the upadanakkhandhas, nose-contact (i. e. , contact with the sense of smell) ..... In the upadanakkhandhas, tongue-contact ..... In the upadanakkhandhas, body-contact ..... In the upadanakkhandhas, 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 upadanakkhandhas, the sensation born of eye-contact ..... In the upadanakkhandhas, the sensation born of ear-contact ..... In the upadanakkhandhas, the sensation born of nose-contact ..... In the upadanakkhandhas, the sensation born of tongue-contact ..... In the upadanakkhandhas, the sensation born of body-contact ..... In the upadanakkhandhas, the sensation 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 upadanakkhandhas, perception of visible objects ..... In the upadanakkhandhas, perception of sounds ..... In the upadanakkhandhas, perception of odours ..... In the upadanakkhandhas, perception of tastes ..... In the upadanakkhandhas, perception of tactual objects ..... In the upadanakkhandhas, perception of mind-objects 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 upadanakkhandhas, volition (sancetana) focussed on visible objects ..... In the upadanakkhandhas, volition focused on sounds ..... In the upadanakkhandhas, volition focused on odours ..... In the upadanakkhandhas, volition focused on tastes ..... In the upadanakkhandhas volition focused on tactual objects ..... In the upadanakkhandhas, volition focused on mind-objects 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 upadanakkhandhas, Craving for visible objects ..... In the upadanakkhandhas, Craving for sounds ..... In the upadanakkhandhas, Craving for odours ..... In the upadanakkhandhas, Craving for tastes ..... In the upadanakkhandhas, Craving for tactual objects ..... In the upadanakkhandhas, Craving for mind-objects 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 upadanakkhandhas, vitakka4, initial application of the mind to visible objects ..... In the upadanakkhandhas, initial application of the mind to sounds ..... In the upadanakkhandhas, initial application of the mind to odours ..... In the upadanakkhandhas, initial application of the mind to tastes ..... In the upadanakkhandhas, initial application of the mind to tactual objects ..... In the upadanakkhandhas, initial application of the mind to mind-objects 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 upadanakkhandhas, vicara4, sustained application of the mind to visible objects ..... In the upadanakkhandhas, sustained application of the mind to sounds ..... In the upadanakkhandhas, sustained application of the mind to odours ..... In the upadanakkhandhas, sustained application of the mind to tastes ..... In the upadanakkhandhas, sustained application of the mind to tactual objects ..... In the upadanakkhandhas, sustained application of the mind to mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.
Bhikkhus, this is called the Noble Truth of the Origin of Dukkha.
1. Kama-tanha is hankering after and becoming attached to pleasures of the senses. Bhava-tanha is hankering after and becoming attached to continued existence, either the current sensual existence or a better and higher existence in the rupa (fine material) or arupa (non-material) brahma realms, or becoming attached to the rupa and arupa jhanas. Vibhava-tanha is hankering after and becoming attached to the idea that there is no kamma for rebirth, and hence no future existence.
2. establishes: nivisati recurs again and again. (The Commentary)
3. upadanakkhandhas: In the Pali text, loka, which the Commentary explains as the Aggregates which are the objects of Clinging.
4. Vitakka is the initial turning of the mind towards the object of attention. It is also rendered as 'reflection', thinking' or 'thought-conception'. Vicara is the deliberate investigation or examination by the mind of the object of attention.
401. And, bhikkhus, what 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. (This, in fact, is realization of Nibbana.)
But, 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 is abandoned, or it ceases in the delightful and pleasurable characteristics of the upadanakkhandhas.
What are the delightful and pleasurable characteristics of the upadanakkhandhas?
In the upadanakkhandhas, the eye has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there (i.e., in the eye); when it ceases, it ceases there. In the upadanakkhandhas, the ear ..... In the upadanakkhandhas, the nose ..... In the upadanakkhandhas, the tongue ..... In the upadanakkhandhas, the body ..... In the upadanakkhandhas, 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 upadanakkhandhas, visible objects ..... In the upadanakkhandhas, sounds ..... In the upadanakkhandhas, odours ..... In the upadanakkhandhas, tastes ..... In the upadanakkhandhas, tactual objects ..... In the upadanakkhandhas, mind-objects 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 upadanakkhandhas, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, (each) 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 upadanakkhandhas, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, (each) 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 upadanakkhandhas, the sensation born of eye-contact, the sensation born of ear-contact, the sensation born of nose-contact, the sensation born of tongue-contact. the sensation born of body-contact, the sensation born of mind-contact, (each) 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 upadanakkhandhas, perception of visible objects, perception of sounds, perception of odours, perception of tastes, perception of tactual objects, perception of mind-objects, (each) 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 upadanakkhandhas, volition focused on visible objects, volition focused on sounds, volition focused on odours, volition focused on tastes, volition focused on tactual objects, volition focused on mind-objects, (each) 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 upadanakkhandhas, Craving for visible objects, Craving for sounds, Craving for odours, Craving for tastes, Craving for tactual objects, Craving for mind-objects, (each) 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 upadanakkhandhas, vitakka, initial application of the mind to visible objects, to sounds to odours, to tastes, to tactual objects, to mind-objects, (each) 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 upadanakkhandhas, vicara, sustained application of the mind to visible objects, to sounds, to odours, to tastes, to tactual objects, to mind-objects, (each) has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.
Bhikkhus, this is called the Noble Truth of the Cessation of Dukkha.
402. And, bhikkhus, what is the Noble Truth of the Path leading to the Cessation of Dukkha? It is the Noble Path of Eight Constituents, namely, sammaditthi, Right View, sammasankappa, Right Thinking, sammavaca, Right Speech, sammmanta (a, Right Action, samma-ajiva, Right Livelihood, sammavayama, Right Effort, sammasati, Right Mindfulness, sammasamadhi, Right Concentration.
And, bhikkhus, what is Right View? Insight-knowledge of dukkha, Insight-knowledge of the origin of dukkha, Insight-knowledge of the cessation of dukkha (i.e., Nibbana), Insight-knowledge of the path leading to the cessation of dukkha (i.e., the Path leading to Nibbana). This, bhikkhus, is called Right View.
And, bhikkhus, what is Right Thinking? Thoughts directed to liberation from sensuality, thoughts free from ill will (i.e., thoughts of loving-kindness), and thoughts free from cruelty (i.e., thoughts of compassion). This, bhikkhus, is called Right Thinking.
And, bhikkhus, what is Right Speech? Abstaining from falsehood, from back-biting, from coarse speech, from vain and unbeneficial talk. This, bhikkhus, is called Right Speech.
And, bhikkhus, what is Right Action? Abstaining from killing, from taking what is not given, from wrongful indulgence in sensual pleasures. This, bhikkhus, is called Right Action.
And, bhikkhus, what is Right Livelihood? Bhikkhus, the ariya disciple following my Teaching completely abstains from a wrong way of livelihood, and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.
And, bhikkhus, what is Right Effort'? Bhikkhus, the bhikkhu following my Teaching generates will, makes effort, rouses energy, applies his mind, and strives most ardently to prevent the arising of evil demeritorious states of mind that have not yet arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to abandon evil demeritorious states of mind that have arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to attain meritorious states of mind that have not yet arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to maintain the meritorious states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, to make them develop in full (in samatha, vipassana meditation). This, bhikkhus, is called Right Effort.
And, bhikkhus, what is Right Mindfulness?
Bhikkhus, the bhikkhu (i.e., the disciple) following my Teaching keeps his mind steadfastly on the body (kaya), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and repulsive nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
The bhikkhu keeps his mind steadfastly on sensation (vedana), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
The bhikkhu concentrates steadfastly on the mind (citta), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
The bhikkhu keeps his mind steadfastly on the dhamma, with diligence, comprehension and mindfulness, (and perceives their impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).
This, bhikkhus, is called Right Mindfulness.
And, bhikkhus, what is Right Concentration?
Bhikkhus, the bhikkhu who follows my Teaching, being detached from sensual pleasures and demetitorious factors, achieves and remains in the first jhana, which has vitakka (initial application of the mind, vicara (sustained application of the, mind), piti (delightful satisfaction) and sukha (bliss), born of detachment from the hindrances (nivaranas).
Having got rid of vitakka and vicara, the bhikkhu achieves and remains in the second jhana, with internal tranquillity, with enhancement of one-pointedness of Concentration, devoid of vitakka and vicara, but with piti and sukha born of Concentration.
Having been detached from piti, that bhikkhu dwells in equanimity with mindfulness and clear comprehension, and experiences sukha in mind and body. He achieves and remains in the third jhana, that which causes a person who attains it to be praised by the Noble Ones as one who has equanimity and mindfulness, one who abides in sukhas.
By dispelling both pain and pleasure, and by the previous disappearance of sadness and gladness, that bhikkhu achieves and remains in the fourth Jhana, a state of equanimity and absolute purity of mindfulness, without pain or pleasure.
This, bhikkhus, is called Right Concentration.
Bhikkhus, this is called the Noble Truth of the Path leading to the Cessation of Dukkha.
403. Thus he keeps his mind steadfastly on the dhamma in himself (and perceives that they are just Phenomena without any entity or soul). (Occasionally) realizes that the dhamma in others must be of a similar nature: Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. (When he gains more concentration), he perceives the cause and the actual appearing of the dhamma. He (also) perceives the cause and the actual dissolution of the dhamma. He (also) perceives both the actual appearing and the actual dissolution of the dhamma, with their causes. And further the bhikkhu is firmly mindful of the fact that there are only dhamma. That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the Four Noble Truths, (perceiving their true nature).
End of the Section on the Noble Truths
End of "Perception of the True Nature of Dhamma"
404. Indeed, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven years, one of two results is to be certainly expected in him: arahatship (anna, the knowledge of final emancipation, arahatta phala) in this very existence, or if there yet be any trace of Clinging left, the state of an anagami (the state of Non-return to the world of sense-existence, anagami phala).
Let alone seven years, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six years ..... for five years ..... for four years ..... for three years ..... for two years ..... for one year
Let alone one year, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven months, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anagami.
Let alone seven months, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six months ..... for five months ..... for four months ..... for three months ..... for two months ..... for one month ..... for half-a-month .....
Let alone half-a-month, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anagami.
405. Because of these beneficial results, I have declared (at the beginning) thus: "Bhikkhus, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for attainment of the noble (Ariya) Magga, and for the realization of Nibbana. That (only way) is the practice of the four methods of Steadfast Mindfulness, Satipatthana."
Thus spoke the Bhagava. Delighted, the bhikkhus received the words of the Buddha with respectful appreciation.
End of the Maha-Satipatthana Sutta, the Ninth Sutta.