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+ | ====== The Four Noble Truths: A Study Guide ====== | ||
+ | <span hide>The Four Noble Truths</ | ||
+ | |||
+ | Summary: | ||
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+ | |||
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+ | </ | ||
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+ | <div # | ||
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+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ====== Contents ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The four noble truths are the most basic expression of the Buddha' | ||
+ | |||
+ | These four truths are best understood, not as beliefs, but as categories of experience. They offer an alternative to the ordinary way we categorize what we can know and describe, in terms of me/not me, and being/not being. These ordinary categories create trouble, for the attempt to maintain full being for one's sense of " | ||
+ | |||
+ | To counter this problem, the four noble truths drop ideas of me/not me, and being/not being, and replace them with two sets of variables: cause and effect, skillful and unskillful. In other words, there is the truth of stress and suffering (unskillful effect), the truth of the origination of stress (unskillful cause), the truth of the cessation of stress (skillful effect), and the truth of the path to the cessation of stress (skillful cause). Each of these truths entails a duty: stress is to be comprehended, | ||
+ | |||
+ | Many people have charged Buddhism with being pessimistic because the four truths start out with stress and suffering, but this charge misses the fact that the first truth is part of a strategy of diagnosis and therapy focusing on the basic problem in life so as to offer a solution to it. Thus the Buddha was like a doctor, focusing on the disease he wanted to cure. Charging him with pessimism is like charging a doctor with pessimism when he asks, "Where does it hurt?" The total cure the Buddha promised as a result of his course of therapy shows that, in actuality, he was much less pessimistic than the vast majority of the world, for whom wisdom means accepting the bad things in life with the good, assuming that there is no chance in this life for unalloyed happiness. The Buddha was an extremely demanding person, unwilling to bend to this supposed wisdom or to rest with anything less than absolute happiness. His course of therapy points to the fact that such a happiness is possible, and can be attained through our own efforts. | ||
+ | |||
+ | Another charge often leveled at Buddhism is that its focus is narrow, aiming only at the issue of stress and pain, and ignoring the larger or more uplifting issues of spiritual life. This, again, misses the thrust of the Buddha' | ||
+ | |||
+ | Thus the study of the four noble truths is aimed first at understanding these four categories, and then at applying them to experience so that one may act properly toward each of the categories and thus attain the highest, most total happiness possible. | ||
+ | |||
+ | The material in this study guide starts with a basic exercise in categorizing one's actions in terms of the variables at the heart of the four noble truths: cause and effect, and skillful and unskillful. It then builds on this understanding by discussing the role of the four noble truths in the course of the practice, and then analyzing in detail each of the truths, together with the duty appropriate to each. Further related readings can be found in the book, // | ||
+ | |||
+ | === § 1. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | //The Buddha:// "What do you think, Rahula: What is a mirror for?" | ||
+ | |||
+ | //Rahula:// "For reflection, sir." | ||
+ | |||
+ | //The Buddha:// "In the same way, Rahula, bodily acts, verbal acts, & mental acts are to be done with repeated reflection. | ||
+ | |||
+ | " | ||
+ | |||
+ | (Similarly with verbal acts & mental acts.) | ||
+ | |||
+ | "While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, | ||
+ | |||
+ | (Similarly with verbal acts & mental acts.) | ||
+ | |||
+ | " | ||
+ | |||
+ | (Similarly with verbal acts.) | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "All the brahmans & contemplatives in the course of the future... All the brahmans & contemplatives at present who purify their bodily acts, verbal acts, & mental acts, do it through repeated reflection on their bodily acts, verbal acts, & mental acts in just this way. | ||
+ | |||
+ | "And so, Rahula, you should train yourself: 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' | ||
+ | |||
+ | That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 2. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Once the Blessed One was staying at Kosambi in the Simsapa tree grove. Then, picking up a few Simsapa leaves with his hand, he asked the monks, "What do you think, monks: Which are more numerous, the few Simsapa leaves in my hand or those overhead in the Simsapa grove?" | ||
+ | |||
+ | "The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the grove are far more numerous." | ||
+ | |||
+ | "In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous than the things I have taught. And why haven' | ||
+ | |||
+ | "And what have I taught? 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress.' | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 3. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "' | ||
+ | |||
+ | "Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, | ||
+ | |||
+ | "And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play. | ||
+ | |||
+ | "And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress. | ||
+ | |||
+ | "And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that stress results either in bewilderment or in search. | ||
+ | |||
+ | "And what is the cessation of stress? The cessation of craving is the cessation of stress, and just this noble eightfold path is the path of practice leading to the cessation of stress: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | |||
+ | "Now when a disciple of the noble ones discerns stress in this way, the cause by which stress comes into play in this way, the diversity of stress in this way, the result of stress in this way, the cessation of stress in this way, & the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress. | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 4. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | " | ||
+ | |||
+ | "And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the unexcelled right self-awakening... But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — //was// truly pure, only then did I claim to have directly awakened to the unexcelled right self-awakening... The knowledge & vision arose in me: ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The First Noble Truth ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | === § 5. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 6. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | // | ||
+ | |||
+ | "Now what is //birth?// Whatever birth, taking birth, descent, coming-to-be, | ||
+ | |||
+ | "And what is //aging?// Whatever aging, decrepitude, | ||
+ | |||
+ | "And what is //death?// Whatever deceasing, passing away, breaking up, disappearance, | ||
+ | |||
+ | "And what is //sorrow?// Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow. | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is //pain?// Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain. | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is the stress of not getting what one wants? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging... illness... death... sorrow, lamentation, | ||
+ | |||
+ | "And what are the five clinging-aggregates that, in short, are stressful? Form as a clinging-aggregate, | ||
+ | |||
+ | "This is called the noble truth of stress." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 7. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | At Savatthi. There the Blessed One said, " | ||
+ | |||
+ | "As you say, lord," the monks responded. | ||
+ | |||
+ | The Blessed One said, "Now what, monks, are the five aggregates? | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "These are called the five aggregates. | ||
+ | |||
+ | "And what are the five clinging-aggregates? | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "These are called the five clinging-aggregates." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 8. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | //The Buddha:// "These are the five clinging-aggregates: | ||
+ | |||
+ | //A certain monk:// "Is it the case that clinging and the five clinging-aggregates are the same thing, or are they separate?" | ||
+ | |||
+ | //The Buddha:// " | ||
+ | |||
+ | //The monk:// "What is the cause, what is the condition, for the discernibility of the form aggregate... feeling aggregate... perception aggregate... fabrications aggregate... consciousness aggregate?" | ||
+ | |||
+ | //The Buddha:// "The four great existents [the properties of earth, water, fire, & wind] are the cause & condition for the discernibility of the form aggregate. Contact is the cause & condition for the discernibility of the feeling... perception... fabrications aggregate. Name & form are the cause & condition for the discernibility of the consciousness aggregate." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 9. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "And why do you call it ' | ||
+ | |||
+ | "And why do you call it ' | ||
+ | |||
+ | "And why do you call it ' | ||
+ | |||
+ | "And why do you call them ' | ||
+ | |||
+ | "And why do you call it ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 10. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | // | ||
+ | |||
+ | // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | // | ||
+ | |||
+ | "And what is the earth property? The earth property may be either internal or external. What is the internal earth property? Whatever internal, belonging to oneself, is solid, solidified, & sustained: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, & sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: | ||
+ | |||
+ | "And what is the water property? The water property may be either internal or external. What is the internal water property? Whatever internal, belonging to oneself, is liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, oil-of-the-joints, | ||
+ | |||
+ | "And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Whatever internal, belonging to oneself, is fire, fiery, & sustained: that by which one is warmed, ages, & wastes away; and that by which what is eaten, drunk, consumed, & tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property and the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: | ||
+ | |||
+ | "And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Whatever internal, belonging to oneself, is wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | //Sister Dhammadinna:// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what are fabrications? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 14. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Three kinds of fabrications: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 15. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | //Sister Dhammadinna:// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "When consciousness arises in dependence on eye & forms, it is classified simply as eye-consciousness. | ||
+ | |||
+ | "When consciousness arises in dependence on ear & sounds, it is classified simply as ear-consciousness. | ||
+ | |||
+ | "When consciousness arises in dependence on nose & smells, it is classified simply as nose-consciousness. | ||
+ | |||
+ | "When consciousness arises in dependence on tongue & tastes, it is classified simply as tongue-consciousness. | ||
+ | |||
+ | "When consciousness arises in dependence on body & tactile sensations, it is classified simply as body-consciousness. | ||
+ | |||
+ | "When consciousness arises in dependence on intellect & ideas, it is classified simply as intellect-consciousness. | ||
+ | |||
+ | "Just as fire is classified simply by the condition in dependence on which it burns — a fire burning in dependence on logs is classified simply as a log fire... a fire burning in dependence on rubbish is classified simply as a rubbish fire; in the same way, consciousness is classified simply by the condition in dependence on which it arises." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The Second & Third Noble Truths ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | === § 17. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Now what is the noble truth of the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming... And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 18. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "And what is the noble method that is rightly seen & rightly ferreted out by discernment? | ||
+ | |||
+ | <div freeverse> | ||
+ | When this is, that is. | ||
+ | From the arising of this comes the arising of that. | ||
+ | When this isn't, that isn't. | ||
+ | From the cessation of this comes the cessation of that. | ||
+ | ]!</ | ||
+ | |||
+ | "With ignorance as a condition there are fabrications.\\ | ||
+ | With fabrications as a condition there is consciousness.\\ | ||
+ | With consciousness as a condition there is name & form.\\ | ||
+ | With name & form as a condition there are the six sense spheres.\\ | ||
+ | With the six sense spheres as a condition there is contact.\\ | ||
+ | With contact as a condition there is feeling.\\ | ||
+ | With feeling as a condition there is craving.\\ | ||
+ | With craving as a condition there is clinging/ | ||
+ | With clinging/ | ||
+ | With becoming as a condition there is birth.\\ | ||
+ | With birth as a condition, then old age & death, sorrow, lamentation, | ||
+ | |||
+ | "Now from the remainderless fading & cessation of that very ignorance there is the cessation of fabrications. From the cessation of fabrications there is the cessation of consciousness. From the cessation of consciousness there is the cessation of name & form. From the cessation of name & form there is the cessation of the six sense spheres. From the cessation of the six sense spheres there is the cessation of contact. From the cessation of contact there is the cessation of feeling. From the cessation of feeling there is the cessation of craving. From the cessation of craving there is the cessation of clinging/ | ||
+ | |||
+ | "This is the noble method that is rightly seen & rightly ferreted out by discernment." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 19. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 20. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "First there is the knowledge of the steadfastness of the Dhamma (dependent co-arising), | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 21. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Now what is // | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what are //the six sense spheres?// These six are sense spheres: the eye-sphere, the ear-sphere, the nose-sphere, | ||
+ | |||
+ | "And what is //name & form?// Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name & form. | ||
+ | |||
+ | "And what is // | ||
+ | |||
+ | "And what are // | ||
+ | |||
+ | "And what is // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 22. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "The ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & see. For one who knows what & sees what? 'Such is form, such its origination, | ||
+ | |||
+ | "The knowledge of ending in the presence of ending has its prerequisite, | ||
+ | |||
+ | "Just as when the gods pour rain in heavy drops & crash thunder on the upper mountains: The water, flowing down along the slopes, fills the mountain clefts & rifts & gullies. When the mountain clefts & rifts & gullies are full, they fill the little ponds. When the little ponds are full, they fill the big lakes... the little rivers... the big rivers. When the big rivers are full, they fill the great ocean. | ||
+ | |||
+ | "In the same way: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | fabrications have ignorance as their prerequisite, | ||
+ | consciousness has fabrications as its prerequisite, | ||
+ | name & form have consciousness as their prerequisite, | ||
+ | the six sense media have name & form as their prerequisite, | ||
+ | contact has the six sense media as its prerequisite, | ||
+ | feeling has contact as its prerequisite, | ||
+ | craving has feeling as its prerequisite, | ||
+ | clinging has craving as its prerequisite, | ||
+ | becoming has clinging as its prerequisite, | ||
+ | birth has becoming as its prerequisite, | ||
+ | stress & suffering have birth as their prerequisite, | ||
+ | conviction has stress & suffering as its prerequisite, | ||
+ | joy has conviction as its prerequisite, | ||
+ | rapture has joy as its prerequisite, | ||
+ | serenity has rapture as its prerequisite, | ||
+ | pleasure has serenity as its prerequisite, | ||
+ | concentration has pleasure as its prerequisite, | ||
+ | knowledge & vision of things as they actually are present has concentration as its prerequisite, | ||
+ | disenchantment has knowledge & vision of things as they actually are present as its prerequisite, | ||
+ | dispassion has disenchantment as its prerequisite, | ||
+ | release has dispassion as its prerequisite, | ||
+ | knowledge of ending has release as its prerequisite." | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 23. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "One attached is unreleased; one unattached is released. Should consciousness, | ||
+ | |||
+ | "If a monk abandons passion for the property of form... feeling... perception... fabrications... consciousness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 24. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "There are these four nutriments for the establishing of beings or for the support of those in search of a place to be born. What four? Physical food, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth. These are the four nutriments for the establishing of beings or for the support of those in search of a place to be born. | ||
+ | |||
+ | "Where there is passion, delight, & craving for the nutriment of physical food, consciousness lands there and grows. Where consciousness lands and grows, name & form alight. Where name & form alight, there is the growth of fabrications. Where there is the growth of fabrications, | ||
+ | |||
+ | "Just as — when there is dye, lac, yellow orpiment, indigo, or crimson — a dyer or painter would paint the picture of a woman or a man, complete in all its parts, on a well-polished panel or wall or on a piece of cloth; in the same way, where there is passion, delight, & craving for the nutriment of physical food, consciousness lands there & grows... together, I tell you, with sorrow, affliction, & despair. | ||
+ | |||
+ | (Similarly with the other three kinds of nutriment.) | ||
+ | |||
+ | "Where there is no passion for physical nutriment, where there is no delight, no craving, consciousness does not land there or grow... Name & form do not alight... There is no growth of fabrications... There is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair. | ||
+ | |||
+ | "Just as if there were a roofed house or a roofed hall having windows on the north, the south, or the east. When the sun rises, and a ray has entered by way of the window, where does it land?" | ||
+ | |||
+ | "On the western wall, lord." | ||
+ | |||
+ | "And if there is no western wall...?" | ||
+ | |||
+ | "On the ground, lord." | ||
+ | |||
+ | "And if there is no ground...?" | ||
+ | |||
+ | "On the water, lord." | ||
+ | |||
+ | "And if there is no water...?" | ||
+ | |||
+ | "It does not land, lord." | ||
+ | |||
+ | "In the same way, where there is no passion for physical nutriment... consciousness does not land or grow... That, I tell you, has no sorrow, affliction, or despair." | ||
+ | |||
+ | (Similarly with the other three kinds of nutriment.) | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 25. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 26. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 27. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 28. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "One who is dependent has wavering. One who is independent has no wavering. There being no wavering, there is calm. There being calm, there is no desire. There being no desire, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a there nor a between-the-two. This, just this, is the end of stress." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The Fourth Noble Truth ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | === § 29. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure in connection with sensuality: base, domestic, common, ignoble, unprofitable; | ||
+ | |||
+ | "And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view. | ||
+ | |||
+ | "And what is right resolve? Resolve aimed at freedom from sensuality, at freedom from ill will, at harmlessness: | ||
+ | |||
+ | "And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech. | ||
+ | |||
+ | "And what is right action? Abstaining from taking life, from stealing, & from unchastity. This is called right action. | ||
+ | |||
+ | "And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood. | ||
+ | |||
+ | "And what is right effort? There is the case where a monk generates desire, endeavors, activates persistence, | ||
+ | |||
+ | "And what is right mindfulness? | ||
+ | |||
+ | "And what is right concentration? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 31. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | " | ||
+ | |||
+ | "In the same way, any brahmans or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, | ||
+ | |||
+ | " | ||
+ | |||
+ | "In the same way, any brahmans or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 32. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | " | ||
+ | |||
+ | "Clear knowing is the leader in the attainment of skillful qualities, followed by conscience & concern. In a knowledgeable person, immersed in clear knowing, right view arises. In one of right view, right resolve arises. In one of right resolve, right speech... In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 33. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: having admirable people as friends, companions, & colleagues." | ||
+ | |||
+ | " | ||
+ | |||
+ | "And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path. | ||
+ | |||
+ | "And through this line of reasoning one may know how having admirable people as friends, companions, & colleagues is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And how is right view the forerunner? One discerns wrong view as wrong view. One discerns right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' | ||
+ | |||
+ | "And what is right view? Right view, I tell you, is of two sorts: There is right view with fermentations, | ||
+ | |||
+ | "And what is the right view that has fermentations, | ||
+ | |||
+ | "And what is the right view that is free from fermentations, | ||
+ | |||
+ | "One tries to abandon wrong view & to enter into right view: This is one's right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, | ||
+ | |||
+ | "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." | ||
+ | |||
+ | === Body === | ||
+ | |||
+ | "And how is does the monk remain focused on the body in & of itself? There is the case of a monk who, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: to the front of the chest]. Always mindful, he breathes in; mindful he breathes out. | ||
+ | |||
+ | " | ||
+ | |||
+ | "In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | " | ||
+ | |||
+ | "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. | ||
+ | |||
+ | " | ||
+ | |||
+ | "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. | ||
+ | |||
+ | " | ||
+ | |||
+ | "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. | ||
+ | |||
+ | " | ||
+ | |||
+ | "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. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.' | ||
+ | |||
+ | "In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains 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, 'I am feeling a painful feeling.' | ||
+ | |||
+ | "When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling 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' | ||
+ | |||
+ | === 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, | ||
+ | |||
+ | "In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains 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? 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 future arising of sensual desire that has been abandoned. [The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and doubt.] | ||
+ | |||
+ | "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' | ||
+ | |||
+ | " | ||
+ | |||
+ | "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... | ||
+ | |||
+ | "Now, in anyone who would develop these four frames of reference in this way for seven years, one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | "Let alone seven years. In anyone who would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | "Let alone half a month. In anyone who would develop these four frames of reference in this way for seven days, one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And how is mindfulness of in-& | ||
+ | |||
+ | "On whatever occasion a monk (1) breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; (2) or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; (3) trains himself to breathe in... &... out sensitive to the entire body; (4) trains himself to breathe in... &... out calming bodily fabrications: | ||
+ | |||
+ | "On whatever occasion a monk (5) trains himself to breathe in... &... out sensitive to rapture; (6) trains himself to breathe in... &... out sensitive to pleasure; (7) trains himself to breathe in... &... out sensitive to mental fabrications; | ||
+ | |||
+ | "On whatever occasion a monk (9) trains himself to breathe in... &... out sensitive to the mind; (10) trains himself to breathe in... &... out satisfying the mind; (11) trains himself to breathe in... &... out steadying the mind; (12) 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 — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-& | ||
+ | |||
+ | "On whatever occasion a monk (13) trains himself to breathe in... &... out focusing on inconstancy; | ||
+ | |||
+ | "This is how mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "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." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | // | ||
+ | |||
+ | //Sister Dhammadinna:// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 41. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "These are the four developments of concentration. What four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that... leads to the attainment of knowledge & vision. There is the development of concentration that... leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents. | ||
+ | |||
+ | "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "And what is the development of concentration that... leads to the attainment of knowledge & vision? There is the case where a monk has the perception of light, the perception of daytime (at any hour of the day) well-fixed & well in hand. Day (for him) is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that... leads to the attainment of knowledge & vision. | ||
+ | |||
+ | "And what is the development of concentration that... leads to mindfulness & alertness? There is the case where a monk is conscious of feelings as they arise, as they persist, as they go totally to their end. He is conscious of perceptions as they arise, as they persist, as they go totally to their end. He is conscious of thoughts as they arise, as they persist, as they go totally to their end. This is the development of concentration that... leads to mindfulness & alertness. | ||
+ | |||
+ | "And what is the development of concentration that... leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: | ||
+ | |||
+ | "These are the four developments of concentration." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 42. === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Now what, monks, is the five-factored noble right concentration? | ||
+ | |||
+ | "Just as if a skilled bathman or bathman' | ||
+ | |||
+ | " | ||
+ | |||
+ | "Just like a lake with spring-water welling up from within, having no inflow from east, west, north or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so monks, the monk permeates... this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure. This is the second development of the five-factored noble right concentration. | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | "Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, monks, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This is the third development of the five-factored noble right concentration. | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | "Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, monks, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble right concentration. | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | "Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, | ||
+ | |||
+ | "When a monk has developed & pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, when a monk has developed & pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord..." | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | There' | ||
+ | for one with no discernment, | ||
+ | no discernment | ||
+ | for one with no jhana. | ||
+ | |||
+ | But one with both jhana | ||
+ | & discernment | ||
+ | is on the verge | ||
+ | of Unbinding. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "With his mind thus concentrated, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Washing my feet, I noticed | ||
+ | the | ||
+ | | ||
+ | And in watching it flow from high | ||
+ | to | ||
+ | low, | ||
+ | my heart was composed | ||
+ | like a fine thoroughbred steed. | ||
+ | Then taking a lamp, I entered the hut, | ||
+ | checked the bedding, | ||
+ | sat down on the bed. | ||
+ | And taking a pin, I pulled out the wick: | ||
+ | Like the flame' | ||
+ | was the liberation | ||
+ | of awareness. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span seealso> | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |