Right Intention

Right Thought

(Sammaa-sankappa)

D. 22

What, now, is Right Thought?

1. Thought free from lust (nekkhamma-sankappa).
2. Thought free from ill-will (avyaapaada-sankappa).
3. Thought free from cruelty (avihimsaa-sankappa).

This is called Right Thought.

Mundane And Super Mundane Thought

M. 117

Now, Right Thought, I tell you, is of two kinds:

1. Thought
free from lust, from ill-will, and from cruelty-this is called ‘Mundane
Right Thought’ (lokiya sammaa-sankappa), which yields worldly fruits and
brings good rcsu1ts.

2. But,
whatsoever there is of thinking, considering, reasoning, thought,
ratiocination, application-the mind being holy, being turned away from
the world, and conjoined with the path, the holy path being
pursued-these ‘verbal operations’ of the mind (vacii-sankhaaraa) are
called the ‘Super mundane Right Thought’ (lokuttara-sammaa-sankappa),
which is not of the world, but is super mundane, and conjoined with the
path.

Conjoined with Other Factors

Now, in understanding wrong thought as wrong, and right thought as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil thought and to arouse right thought, one practices Right Effort
(6th factor); and in overcoming evil thought with attentive mind, and
dwelling with attentive mind in possession of right thought, one
practices Right Mindfulness (7th factor). Hence there are three
things that accompany and follow upon Right Thought, namely: Right
Understanding, Right Effort, and Right Mindfulness.

Ethical Conduct

3) Right Speech

Right Speech

(Sammaa-vaacaa)

What now, is Right Speech?

Abstaining from Lying

A. X. 176

1. Herein
someone avoids lying and abstains from it. He speaks the truth, is
devoted to the truth, reliable, worthy of confidence, not a deceiver of
men. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
‘I know nothing’, and if he knows, he answers: ‘I know’; if he has seen
nothing, he answers: ‘I have seen nothing’, and if he has seen, he
answers: ‘I have seen’. Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.

Abstaining from Tale Bearing

2. He avoids
tale bearing, and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus he
unites those that are divided; and those that are united, he encourages.
Concord gladdens him, he delights and rejoices in concord; and it is
concord that he spreads by his words.

Abstaining from Harsh Language

3. He avoids
harsh language, and abstains from it. He speaks such words as are
gentle, soothing to the ear, loving, such words as go to the heart, and
are courteous, friendly, and agreeable to many.

In
Majjhima-Nicaaya No. 21, the Buddha says: ‘Even, O monks, should
robbers and murderers saw through your limbs and joints, whosoever
should give way to anger thereat would not be following my advice. For
thus ought you to train yourselves:

‘Undisturbed
shall our mind remain, no evil words shall escape our lips; friendly
and full of sympathy shall we remain, with heart full of love, and free
from any hidden malice; and that person shall we penetrate with loving
thoughts, wide, deep, boundless, freed from anger and hatred’.

Abstaining from Vain Talk

A. X. 176

4. He avoids
vain talk, and abstains from it. He speaks at the right time, in
accordance with facts, speaks what is useful, speaks of the law and the
discipline: his speech is like a treasure, uttered at the right moment,
accompanied by arguments, moderate and full of sense.

This is called Right Speech.

Mundane and Super Mundane Speech

M. 117

Now, Right Speech. I tell you, is of two kinds:

1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain talk;
this is called ‘Mundane Right Speech’ (lokiya-sammaa-vaacaa), which
yields worldly fruits and brings good results.

2. But the
avoidance of the practice of this fourfold wrong speech, the abstaining,
desisting. refraining there from-the mind being holy, being turned away
from the world, and conjoined with the path, the holy path being
pursued-this is called the ‘Super mundane Right Speech’
(lokuttara-sammaa-vaacaa), which is not of the world, but is super
mundane, and conjoined with the path.

Conjoined with Other Factors

Now, in understanding wrong speech as wrong, and right speech as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil speech and to arouse right speech, one practices Right Effort
(6th factor); and in overcoming wrong speech with attentive mind, and
dwelling with attentive mind in possession of right speech, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Speech, namely: Right
Understanding, Right Effort, and Right Mindfulness.

 

4) Right Action

(Sammaa-kammanta)

A. X. 176

What, now, is Right Action?

Abstaining from Killing

1. Herein someone
avoids the killing of living beings, and abstains from it. Without stick
or sword, conscientious, full of sympathy, he is desirous of the
welfare of all living beings.

Abstaining from Stealing

2. He avoids stealing,
and abstains from it; what another person possesses of goods and
chattels in the village or in the wood, that he does not take away with
thievish intent.

Abstaining from Unlawful Sexual Intercourse

3. He avoids unlawful
sexual intercourse, and abstains from it. He has no intercourse with
such persons as are still under the protection of father, mother,
brother, sister or relatives, nor with married women, nor female
convicts, nor lastly, with betrothed girls.

This is called Right Action.

Mundane And Super Mundane Action

M. 117

Now, Right Action, I tell you, is of two kinds:

1. Abstaining from
killing, from stealing, and from unlawful sexual intercourse: this is
called the ‘Mundane Right Action’ (lokiya-sammaa-kammanta) which yields
worldly fruits and brings good results.

2. But the avoidance
of the practice of this threefold wrong action, the abstaining,
desisting, refraining there from-the mind being holy.  Being
turned away from the world, and conjoined with the path, the holy path
being pursued-this is called the ‘Super mundane Right Action’
(lokuttara-sammaa-kammanta), which is not of the world, but is super
mundane, and conjoined with the path.

Conjoined With Other Factors

Now in understanding wrong action as wrong, and right action as right, one practices Right Understanding (1st factor): and in making efforts to overcome wrong action, and to arouse right action, one practices Right Effort
(6th factor); and in overcoming wrong action with attentive mind, and
dwelling with attentive mind in possession of right action, one
practices Right Mindfulness (7th factor).  Hence,
there are three things that accompany and follow upon Right Action,
namely: Right Understanding, Right Effort, and Right Mindfulness.

5) Right Livelihood

(Sammaa-aajiva)

What, now, is Right Livelihood?

D. 22

1. When the
noble disciple, avoiding a wrong way of living, gets his livelihood by a
right way of living, this is called Right Livelihood.

In
the Majjhima-Nikaaya, No. 117, it is said: ‘To practice deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’

And
in the Anguttara-Nikaaya, V. 1 77, it is said: ‘Five trades should be
avoided by a disciple: trading in arms, in living beings, in flesh, in
intoxicating drinks, and in poison’.

Included are the professions of a soldier, a fisherman, a hunter, etc.

Now, Right Livelihood, I tell you, is of two kinds:

Mundane and Super mundane Right Livelihood

M. 117

1. When the
noble disciple, avoiding wrong living, gets his livelihood by a right
way of living: this is called ‘Mundane Right Livelihood’
(lokiya-sammaa-aajiva), which yields worldly fruits and brings good
results.

2. But the
avoidance of wrong livelihood, the abstaining, desisting, refraining
there from-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-this is called the
‘Super mundane Right Livelihood’ (lokuttara-sammaa-aajiva), which is not
of the world,  but is super mundane, and conjoined with the path.

Conjoined with Other Factors

Now. in understanding wrong livelihood as wrong, and right livelihood as right, one practices Right Understanding (1st factor); and in making efforts to overcome wrong livelihood, to establish right livelihood, one practices Right Effort
(6th factor); and in overcoming wrong livelihood with attentive mind,
and dwelling with attentive mind in possession of right livelihood, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Livelihood, namely:
Right Understanding, Right Effort, and Right Mindfulness.

Mental Development

6) Right Effort

(Sammaa-vaayaama)

A. IV. 13, 14

What, now. is Right Effort?

There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.

I. The Effort to Avoid

(Sa.mvara-ppadhaana)

What, now is the effort to Avoid?
Herein the disciple rouses his will to avoid the arising of evil,
unwholesome things that have not yet arisen; and he makes efforts, stirs
up his energy; exerts his mind and strives.

Thus, when lie
perceives a form with the eye, a sound with the ear, and an odor with
the nose, a taste with the tongue, an impression with the body, or an
object with the mind, he neither adheres to the whole, nor to its parts.
And he strives to ward off that through which evil and unwholesome
things, greed and sorrow, would arise, if he remained with unguarded
senses; and he watches over his senses, restrains his senses.

Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.

This is called the effort to avoid

2. The Effort to Overcome

(Pahaana-ppadhaana)

What, now, is the effort to Overcome?
There the disciple rouses his will to overcome the evil, unwholesome
things that have already arisen; and he makes effort, stirs up his
energy, exerts his mind and strives.

He does not
retain any thought of sensual lust, ill-will or grief, or any other evil
and unwholesome states that may have arisen; he abandons them, dispels
them, destroys them. causes them to disappear.

Five Methods of Expelling Evil Thoughts

M. 20

If, whilst
regarding a certain object, there arise in the disciple, on account of
it, evil and unwholesome thoughts connected with greed, hatred and
delusion, then the disciple (1) should, by means of this object, gain
another and wholesome object. (2) Or, he should reflect on the misery of
these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are
these thoughts! Of painful result are these thoughts!’ (3) Or he should
pay no attention to these thoughts. (4) Or, he should consider the
compound nature of these thoughts. (5) Or, with teeth clenched and
tongue pressed against the gums, he should with his mind restrain,
suppress and root out these thoughts; and in doing so these evil and
unwholesome thoughts of greed, hatred and delusion will dissolve and
disappear; and the mind will inwardly become settled and calm, composed
and concentrated.

This is called the effort to overcome.

3. The Effort to Develop

(Bhaavanaa-ppadhaana)

A. IV. 13, 14

What, now, is the effort to Develop?
Herein the disciple rouses his will to arouse wholesome things that
have not yet arisen; and he makes effort, stirs up his energy, exerts
his mind and strives.

Thus he
develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude,
on detachment, on extinction, and ending in deliverance, namely:
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya),
‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).

This is called the effort to develop.

4. The Effort to Maintain

(Anurakkha.na-ppadhaana)

What, now, is
the effort to Maintain? Herein the disciple rouses his will to maintain
the wholesome things that have already arisen, and not to allow them to
disappear, but to bring them to growth, to maturity and to the full
perfection of development (bhaavanaa); and he makes effort, stirs up his
energy, exerts his mind and strives.

Thus, for
example, he keeps firmly in his mind a favorable object of concentration
that has arisen, such as the mental image of a skeleton, of a corpse
infested by worms, of a corpse blue-black in color, of a festering
corpse, of a corpse riddled with holes, of a corpse swollen up.

This is called the effort to maintain.

M. 70

Truly, for a
disciple who is possessed of faith and has penetrated the Teaching of
the master, it is fit to think: ‘Though skin sinews and bones wither
away, though flesh and blood of my body dry up, I shall not give up my
efforts till I have attained whatever is attainable by manly
perseverance, energy and endeavor.’

This is called Right Effort.

A. IV. 14

The effort of Avoiding, Overcoming,

Of Developing and Maintaining:

These four great efforts have been shown

By him, the scion of the sun.

And he who firmly clings to them,

May put an end to suffering.

7) Right Mindfulness

(Sammaa-sati)

What, now, is Right Mindfulness?

The Four Foundations of Mindfulness

(Satipa.t.thaana)

D. 22

The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path and the realization of Nibbana, is by the ‘Four Foundations
of Mindfulness’. And which are these four?

Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.

1. Contemplation of the Body

(kaayaanupassanaa)

But how does the disciple dwell in contemplation of the body?

Watching Over In- and Out-Breathing

(aanaapaana-sati)

Herein the
disciple retires to the forest, to the foot of a tree, or to a solitary
place, seats himself with legs crossed, body erect, and with mindfulness
fixed before him, mindfully he breathes in, mindfully he breathes out.
When making a long inhalation, he knows: ‘I make a long inhalation’;
when making a long exhalation, he knows: ‘I make a long exhalation’.
When making a short inhalation, he knows: ‘I make a short inhalation’:
when making a short exhalation, he knows: ‘I make a short exhalation’.
‘Clearly perceiving the entire (breath-) body, I shall breathe in’: thus
he trains himself; ‘Clearly perceiving the entire (breath-) body, I
shall breathe out’: thus he trains himself. ‘Calming this bodily
function (kaaya-sankhaara), I shall breathe in’: thus he trains himself;
‘Calming this bodily function. I shall breathe out’: thus he trains
himself.

Thus he dwells
in contemplation of the body, either with regard to his own person, or
to other persons, or to both, he beholds how the body arises; beholds
how it passes away; beholds the arising and passing away of the body. A
body is there-

‘A
body is there, but no living being, no individual, no woman, no man, no
self, and nothing that belongs to a self; neither a person. nor
anything belonging to a person. (Comm.)

this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness, and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the body.

‘Mindfulness
of Breathing’ (aanaapaana-sati) is one of the most important meditative
exercises. It may be used for the development of Tranquility
(samatha-bhaavanaa), i.e. for attaining the four Absorptions (jhana; see
“The Four Absorptions” on page 67), for the development of Insight
(vipassanaa-bhaavanaa) or for a combination of both practices. Here, in
the context of satipa.t.thaana, it is principally intended for
tranquillization and concentration preparatory to the practice of
Insight, which may be undertaken in the following way.

After
a certain degree of calm and concentration, or one of the Absorptions,
has been attained through regular practice of mindful breathing, the
disciple proceeds to examine the origin of breath. He sees that the
inhalations and exhalations are conditioned by the body consisting of
the four material elements and the various corporeal phenomena derived
from them, e.g. the five sense organs, etc. Conditioned by fivefold
sense-impression arises consciousness, and together with it the three
other ‘Groups of Existence’, i.e. Feeling, Perception, and mental
Formations. Thus the meditator sees clearly: ‘There is no ego-entity or
self in this so called personality, but it is only a corporeal and
mental process conditioned by various factors’. Thereupon he applies the
Three Characteristics to these phenomena, understanding them thoroughly
as impermanent subject to suffering, and impersonal.

For further details about Ânaapaana-sati, see M. 118.62: Visuddhi-Magga VIII, 3.

The Four Postures

And further,
whilst going, standing, sitting, or lying down, the disciple understands
(according to reality) the expressions; ‘I go’; ‘I stand’; ‘I sit’; ‘I
lie down’; he understands any position of the body.

‘The
disciple understands that there is no living being, no real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: “I go”, “I stand” and so forth’. (Comm.)

Mindfulness and Clear Comprehension

(sati-sampaja~n~na)

And further,
the disciple acts with clear comprehension in going and coming; he acts
with clear comprehension in looking forward and backward; acts with
clear comprehension in bending and stretching (any part of his body);
acts with clear comprehension in carrying alms bowl and robes; acts with
clear comprehension in eating, drinking, chewing and tasting; acts with
clear comprehension in discharging excrement and urine; acts with clear
comprehension in walking, standing, sitting, falling asleep, awakening;
acts with clear comprehension in speaking and keeping silent.

In
all that the disciple is doing, he has a clear comprehension: 1. of his
intention, 2. of his advantage, 3. of his duty, 4. of the reality.
(Comm.)

Contemplation of Loathsomeness

(pa.tikuula-sa~n~naa)

And further,
the disciple contemplates this body from the sole of the foot upward,
and from the top of the hair downward, with a skin stretched over it,
and filled with manifold impurities: ‘This body has hairs of the head
and of the body, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels,
mesentery, and excrement; bile, phlegm, pus, blood, sweat, lymph, tears,
skin-grease, saliva, nasal mucus, oil of the joints, and urine.’

Just as if
there were a sack, with openings at both ends, filled with various kinds
of grain-with paddy, beans, sesamum and husked rice-and a man not blind
opened it and examined its contents, thus: ‘That is paddy, these are
beans, this is sesamum, this is husked rice’: just so does the disciple
investigate this body.

Analysts of Four Elements

(dhaatu)

And further,
the disciple contemplates this body, however it may stand or move, with
regard to the elements; ‘This body consists of the solid element, the
liquid element, the heating element and the vibrating element’. Just as
if a skilled butcher or butcher’s apprentice, who had slaughtered a cow
and divided it into separate portions, were to sit down at the junction
of four highroads: just so does the disciple contemplate this body with
regard to the elements.

In Visuddhi Magga XIII, 2 this simile is explained as follows:

When
a butcher rears a cow, brings it to the place of slaughter, binds it to
a post, makes it stand up, slaughters it and looks at the slaughtered
cow, during all that time he has still the notion ‘cow’. But when he has
cut up the slaughtered cow, divided it into pieces, and sits down near
it to sell the meat, the notion, ‘cow’ ceases in his mind, and the
notion ‘meat’ arises. He does not think that he is selling a cow or that
people buy a cow, but that it is meat that is sold and bought.
Similarly, in an ignorant worldling, whether monk or layman, the
concepts ‘being’, ‘man’, ‘personality’, etc., will not cease until he
has mentally dissected this body of his, as it stands and moves, and has
contemplated it according to its component elements. But when he has
done so, the notion ‘personality’, etc., will disappear, and his mind
will become firmly established in the Contemplation of the Elements.

Cemetery Meditations

1. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, one, two, or three days dead, swollen up, blue-black in
color, full of corruption-so he regards his own body: ‘This body of mine
also has this nature, has this destiny, and cannot escape it.’

2. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, eaten by crows, hawks or vultures, by dogs or jackals,
or devoured by all kinds of worms-so he regards his own body; ‘This body
of mine also has this nature, has this destiny, and cannot escape it.’

3. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, a framework of bones, flesh hanging from it, bespattered
with blood, held together by the sinews;

4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;

5. A framework of bone, without flesh and blood, but still held together by the sinews;

6. Bones,
disconnected and scattered in all directions, here a bone of the hand,
there a bone of the foot, there a shin bone, there a thigh bone, there a
pelvis, there the spine, there the skull-so he regards his own body:
‘This body of mine also has this nature, has this destiny, and cannot
escape it.’

7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;

8. Bones heaped together, after the lapse of years;

9. Bones
weathered and crumbled to dust-so he regards his own body: ‘This body of
mine also has this nature, has this destiny, and cannot escape it.’

Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both.  He
beholds how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. ‘A body is there’: this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness; and he lives independent, unattached to anything in the
world.  Thus does the disciple dwell in contemplation of the body.

Assured Of Ten Blessings

M. 119

Once the
contemplation of the body is practiced, developed, often repeated, has
become one’s habit, one’s foundation, is firmly established,
strengthened and perfected; the disciple may expect ten blessings:

1. Over
delight and discontent he has mastery; he does not allow himself to be
overcome by discontent; he subdues it, as soon as it arises.

2. He conquers
fear and anxiety; he does not allow himself to be overcome by fear and
anxiety; he subdues them, as soon as they arise.

3. He endures
cold and heat, hunger and thirst; wind and sun, attacks by gadflies,
mosquitoes and reptiles; patiently he endures wicked and malicious
speech, as well as bodily pains that befall him, though they be
piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to
life.

4. The four
Absorptions’ (jhana), which purify the mind, and bestow happiness even
here, these he may enjoy at will, without difficulty, without effort.

Six ‘Psychical Powers’

(Abhi~n~naa)

5. He may enjoy the different ‘Magical Powers (id.dhi-vidhaa).

6. With the
‘Heavenly Ear’ (dibba-sota), the purified, the super-human, he may hear
both kinds of sounds, the heavenly and the earthly, the distant and the
near.

7. With the mind he may obtain ‘Insight into the Hearts of Other Beings’ (parassa-cetopariya-~naa.na), of other persons.

8. He may obtain ‘Remembrances of many Previous Births’ (pubbe-nivaasaanussati-~naa.na).

9. With the
‘Heavenly Eye’ (dibba-cakkhu), purified and super-human, he may see
beings vanish and reappear, the base and the noble, the beautiful and
the ugly, the happy and the unfortunate; he may perceive how beings are
reborn according to their deeds.

10. He may,
through the ‘Cessation of Passions’ (aasavakkhaya), come to know for
himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.

The
last six blessings (5-10) are the ‘Psychical Powers’ (abhi~n~naa). The
first five of them are mundane (lokiya) conditions, and may therefore be
attained even by a ‘worldling’ (puthujjana), whilst the last Abhi~n~naa
is super-mundane (lokuttara) and exclusively the characteristic of the
Arhat, or Holy One. It is only after the attainment of all the four
Absorptions (jhana) that one may fully succeed in acquiring the five
worldly ‘Psychical Powers’. There are four iddhipaada, or ‘Bases for
obtaining Magical Powers’, namely: concentration of Will, concentration
of Energy, concentration of Mind, and concentration of Investigation.

2. Contemplation of the Feelings

(vedanaanupassanaa)

D. 22

But how does the disciple dwell in contemplation of the feelings?

In
experiencing feelings, the disciple knows: ‘I have an agreeable
feeling’; or: ‘I have a disagreeable feeling’, or: ‘I have an
indifferent feeling’; or: ‘I have a worldly agreeable feeling’, or: ‘I
have an unworldly agreeable feeling’, or: ‘I have a worldly disagreeable
feeling’, or: ‘I have an unworldly disagreeable feeling’, or: ‘I have a
worldly indifferent feeling’, or: ‘I have an unworldly indifferent
feeling’.

Thus he dwells
in contemplation of the feelings, either with regard to his own person,
or to other persons, or to both. He beholds how the feelings arise;
beholds how they pass away; beholds the arising and passing away of the
feelings. ‘Feelings are there’: this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the feelings.

The
disciple understands that the expression ‘I feel’ has no validity
except as a conventional expression (vohaaravacana); he understands
that, in the absolute sense (paramattha), there are only feelings, and
that there is no Ego, no experiencer of the feelings.

3. Contemplation of the Mind

(cittaanupassanaa)

But how does the disciple dwell in contemplation of the mind?

Herein the
disciple knows the greedy mind as greedy, and the not greedy mind as not
greedy; knows the hating mind as hating, and the not hating mind as not
hating: knows the deluded mind as deluded and the undeluded mind as
undeluded. He knows the cramped mind as cramped, and the scattered mind
as scattered; knows the developed mind as developed, and the undeveloped
mind as undeveloped; knows the surpass able mind as surpass able and
the unsurpassable mind as unsurpassable; knows the concentrated mind as
concentrated, and the unconcentrated mind as unconcentrated; knows the
freed mind as freed, and the un-freed mind as un-freed.

Citta
(mind) is here used as a collective term for the Cittas, or moments of
consciousness. Citta being identical with vi~n~naa.na, or consciousness,
should not be translated by ‘thought’. ‘Thought’ and ‘thinking’
correspond rather to the ‘verbal operations of the mind’: vitakka
(thought-conception) and vicaara (discursive thinking), which belong to
the Sankhaara-kkhandha.

Thus he dwells
in contemplation of the mind, either with regard to his own person, or
to other persons, or to both. He beholds how consciousness arises;
beholds how it passes away; beholds the arising and passing away of
consciousness. ‘Mind is there’; this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the mind.

4. Contemplation of the Mind-Objects

(dhammaanupassanaa)

But how does the disciple dwell in contemplation of mind-objects?

Herein the disciple dwells in contemplation of the mind-objects, namely of the ‘Five Hindrances.’

The Five Hindrances

(niivara.na)

1. He knows
when there is ‘Lust’ (kaamacchanda) in him: ‘In me is lust’; knows when
there is ‘Anger’ (vyaapaada) in him: ‘In me is anger’; knows when there
is ‘Torpor and Sloth’ (thiina-middha) in him: ‘In me is torpor and
sloth’; knows when there is ‘Restlessness and Mental Worry’
(uddhacca-kukkucca) in him: ‘In me is restlessness and mental worry’;
knows when there are ‘Doubts’ (vicikicchaa) in him: ‘In me are doubts’.
He knows when these hindrances are not in him: ‘In me these hindrances
are not’. He knows how they come to arise; knows how, once arisen, they
are overcome; and he knows how they do not rise again in the future.

For
example, ‘Lust’ arises through unwise thinking on the agreeable and
delightful. It may be suppressed by the following six methods: fixing
the mind upon an idea that arouses disgust; contemplation of the
loathsomeness of the body; controlling one’s six senses; moderation in
eating; friendship with wise and good men; right instruction. Lust and
anger are for ever extinguished upon attainment of Anaagaamiiship;
‘Restlessness’ is extinguished by reaching Arhatship; ‘Mental Worry’, by
reaching Sotapanship.

The Five Groups of Existence

(khandha)

And further: the disciple dwells in contemplation of the mind-objects, namely of the five ‘Groups of Existence’.  He
knows what ‘Corporeality’ (ruupa) is, how it arises, how it passes
away; knows what ‘Feeling’ (vedanaa) is, how it arises, how it passes
away; knows what ‘Perception’ (sa~n~naa) is, how it arises, how it
passes away; knows what the ‘Mental Formations’ (Sankhara) are, how they
arise, how they pass away; knows what ‘Consciousness’ (vi~n~naa.na) is,
how it arises, how it passes away.

The Sense-Bases

(aayatana)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
six ‘Subjective-Objective Sense-Bases’. He knows the eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
bodily impressions, mind and mind-objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned fetter
does not rise again in future.

The Seven Elements of Enlightenment

(bojjhanga)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
seven ‘Elements of Enlightenment’, He knows when there is in him
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhammavicaya),
‘Energy’ (viriya), ‘Enthusiasm’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi), and ‘Equanimity’ (upekkhaa). He knows when it
is not in him, knows how it comes to arise, and how it is fully
developed.

The Four Noble Truths

(ariya-sacca)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
‘Four Noble Truths’. He knows according to reality, what Suffering is;
knows according to reality, what the Origin of suffering is; knows
according to reality what the Extinction of suffering is; knows
according to reality, what the Path is that leads to the extinction of
suffering.

Thus he dwells
in contemplation of the mind-objects either with regard to his own
person, or to other persons or to both. He beholds how the mind-objects
arise, beholds how they pass away, beholds the arising and passing away
of the mind-objects. ‘Mind-objects are there’: this clear awareness is
present in him, to the extent necessary for knowledge and mindfulness;
and he lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the mind-objects.

The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path, and the realization of Nibbana, is by these four foundations
of mindfulness.

These
four contemplations of Satipa.t.thaana relate to all the five Groups of
Existence, namely: 1. The contemplation of corporeality relates to
ruupakkhandha; 2. the contemplation of feeling, to vedanaakkhandha; 3.
the contemplation of mind, to vi~n~naanakkhandha; 4. the contemplation
of mind-objects, to sa~n~naa- and sankhaara-kkhandha.

For further details about Satipa.t.thaana see the Commentary to the discourse of that name, translated in The Way of Mindfulness, by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).

Nibbaana Through Aanaapaana-Sati

M. 118

Watching over
In - and Out-breathing (aanaapaana-sati), practiced and developed,
brings the Four ‘Foundations of Mindfulness’ to perfection; the four
foundations of mindfulness, practiced and developed, bring the seven
‘Elements of Enlightenment’ to perfection; the seven elements of
enlightenment, practiced and developed, bring ‘Wisdom and Deliverance’
to perfection.

But how does
watching over In- and Out-breathing, practiced and developed, bring the
four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?

I. Whenever
the disciple (1) mindfully makes a long inhalation or exhalation, or (2)
makes a short inhalation or exhalation, or (3) trains himself to inhale
or exhale whilst experiencing the whole (breath-) body, or (4) whilst
calming down this bodily function (i.e. the breath)-at such a time the
disciple dwells in ‘contemplation of the body’, full of energy,
comprehending it, mindful, after subduing worldly greed and grief. For,
inhalation and exhalation I call one amongst the corporeal phenomena.

II. Whenever
the disciple trains himself to inhale or exhale (1) whilst feeling
rapture (piiti), or (2) joy (sukha), or (3) the mental functions
(cittasankhaara), or (4) whilst calming down the mental functions-at
such a time he dwells in ‘contemplation of the feelings’, full of
energy, clearly comprehending them, mindful, after subduing worldly
greed and grief. For, the full awareness of In- and Out-breathing I call
one amongst the feelings.

III. Whenever
the disciple trains himself to inhale or exhale (1) whilst experiencing
the mind, or (2) whilst gladdening the mind, or (3) whilst concentrating
the mind, or (4) whilst setting the mind free–at such a time he dwells
in ‘contemplation of the mind’, full of energy, clearly comprehending
it, mindful, after subduing worldly greed and grief. For, without
mindfulness and clear comprehension, I say, there is no Watching over
In- and Out-breathing.

IV. Whenever
the disciple trains himself to inhale or exhale whilst contemplating (1)
impermanence, or (2) the fading away of passion, or (3) extinction, or
(4) detachment-at such a time he dwells in ‘contemplation of the
mind-objects’, full of energy, clearly comprehending them, mindful,
after subduing worldly greed and grief. Having seen, through
understanding, what is the abandoning of greed and grief, he looks on
with complete equanimity.

Watching over In- and Out-breathing, thus practiced, and developed, brings the four Foundations of Mindfulness to perfection.

But how do the
four Foundations of Mindfulness, practiced and developed, bring the
seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?

1. Whenever
the disciple dwells in contemplation of body, feelings, mind and
mind-objects, strenuous, clearly comprehending them, mindful, after
subduing worldly greed and grief-at such a time his mindfulness is
undisturbed; and whenever his mindfulness is present and undisturbed, at
such a time he has gained and develops the Element of Enlightenment
‘Mindfulness’ (sati-sambojjhanga); and thus this element of
enlightenment reaches fullest perfection.

2. And
whenever, whilst dwelling with mindfulness, he wisely investigates,
examines and thinks over the ‘Law’ (dhamma)-at such a time he has gained
and develops the Element of Enlightenment ‘Investigation of the Law’
(dhammavicaya-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

3. And
whenever, whilst wisely investigating, examining and thinking over the
law, his energy is firm and unshaken-at such a time he has gained and
develops the Element of Enlightenment ‘Energy’ (viriya-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

4. And
whenever in him, whilst firm in energy, arises super-sensuous rapture-at
such a time he has gained and develops the Element of Enlightenment
‘Rapture’ (piiti-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

5. And
whenever, whilst enraptured in mind, his spiritual frame and his mind
become tranquil-at such a time he has gained and develops the Element of
Enlightenment ‘Tranquility’ (passaddhi-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.

6. And
whenever, whilst being tranquillized in his spiritual frame and happy,
his mind becomes concentrated-at such a time he has gained and develops
the Element of Enlightenment ‘Concentration’ (samaadhi-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

7. And
whenever he looks with complete indifference on his mind thus
concentrated-at such a time he has gained and develops the Element of
Enlightenment ‘Equanimity’ (upekkhaa-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.

The four
Foundations of Mindfulness, thus practiced and developed, bring the
seven elements of enlightenment to full perfection.

And how do the
seven elements of enlightenment, practiced and developed, bring Wisdom
and Deliverance (vijjaa-vimutti) to full perfection?

Herein the
disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquility, Concentration
and Equanimity, based on detachment, on absence of desire, on extinction
and renunciation.

The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.

M. 125

Just
as the elephant hunter drives a huge stake into the ground and chains
the wild elephant to it by the neck, in order to drive out of him his
wonted forest ways and wishes, his forest unruliness, obstinacy and
violence, and to accustom him to the environment of the village, and to
teach him such good behavior as is required amongst men: in like manner
also should the noble disciple fix his mind firmly to these four
Foundations of Mindfulness, so that he may drive out of himself his
wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy
and violence, and win to the True, and realize Nibbana.

8) Right Concentration

(Sammaa-samaadhi)

M. 44

What, now, is Right Concentration?

Its Definition

Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.

‘Right
Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of
mental concentration, which is present in every wholesome state of
consciousness (kusala-citta), and hence is accompanied by at least Right
Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness
(7th factor). ‘Wrong Concentration’ is present in unwholesome states of
consciousness, and hence is only possible in the sensuous, not in a
higher sphere.  Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.

Its Objects

The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.

Its Requisites

The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.

Its Development

The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.

Right
Concentration (sammaa-samaadhi) has two degrees of development; 1.
‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the
first absorption without, however, attaining it; 2. ‘Attainment
Concentration’ (appanaasamaadhi), which is the concentration present in
the four Absorptions (jhana). These Absorptions are mental states beyond
the reach of the fivefold sense-activity, attainable only in solitude
and by unremitting perseverance in the practice of concentration. In
these states all activity of the five senses is suspended. No visual or
audible impressions arise at such a time, no bodily feeling is felt.
But, although all outer sense-impressions have ceased, yet the mind
remains active, perfectly alert, fully awake.

The
attainment of these Absorptions, however, is not a requisite for the
realization of the four Super mundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such,
possesses the power of conferring entry to the four Super mundane Paths:
hence they really have no power to free one permanently from evil
things. The realization of the Four Supermundane Paths is possible only
at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency
(aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa)
of this whole phenomenal process of existence. This Insight, again, is
attainable only during Neighborhood-Concentration, not during Attainment
Concentration.

He
who has realized one or other of the Four Super mundane Paths without
ever having attained the Absorptions, is called Sukkha-vipassaka, or
Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight
(vipassana) as his vehicle’. He, however, who, after cultivating the
Absorptions, has reached one of the Super mundane Paths is called
Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his
vehicle (yaana)’.

For samatha and vipassana see Fund IV. and B. Diet.

The Four Absorptions

(jhaana)

D.22

Detached from
sensual objects, detached from evil things, the disciple enters into the
first Absorption, which is accompanied by Thought Conception and
Discursive Thinking, is born of detachment, and filled with Rapture and
Happiness.

This
is the first of the Absorptions belonging to the Fine-Material Sphere
(rupaavacarajjhaana). It is attained when, through the strength of
concentration, the fivefold sense activity is temporarily suspended, and
the five Hindrances are likewise eliminated.

See B. Dict.: kasina, nimitta, samadhi.

M. 43

This first
Absorption is free from five things, and five things are present. When
the disciple enters the first Absorption, there have vanished (the five
Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental
Worry, Doubts; and there are present: Thought Conception (vitakka),
Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha),
Concentration (citt’ekaggataa = samadhi).

These
five mental factors present in the first Absorption, are called Factors
(or Constituents) of Absorption (jhaananga). Vitakka (initial formation
of an abstract thought) and vicaara (discursive thinking, rumination)
are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they
are something secondary compared with consciousness.

In
Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and
vicaara with the wiping of it. In the first Absorption both are present,
but are exclusively focused on the subject of meditation, vicaara being
here not discursive, but of an ‘exploring’ nature. Both are entirely
absent in the following Absorptions.

And further:
after the subsiding of Thought-Conception and Discursive Thinking, and
by the gaining of inner tranquility and oneness of mind, he enters into a
state free from Thought-Conception and Discursive Thinking, the second
Absorption, which is born of concentration (samadhi), and filled with
Rapture (piti) and Happiness (sukha).

In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.

And further:
after the fading away of Rapture, he dwells in equanimity, mindful, with
clear awareness: and he experiences in his own person that feeling of
which the Noble Ones say: ‘Happy lives he who is equanimous and
mindful’-thus he enters the third Absorption.

In
the third Absorption there are two Factors of Absorption: equanimous
Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).

And further:
after the giving up of pleasure and pain, and through the disappearance
of previous joy and grief, he enters into a state beyond pleasure and
pain, into the fourth Absorption, which is purified by equanimity and
mindfulness.

In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).

In
Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are
enumerated and treated in detail. By their successful practice the
following Absorptions may be attained:

All
four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII.
3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the
contemplation of Equanimity (upekkhaa), being the practice of the fourth
Brahma-vihaara (Vis. M. IX. 4).

The
first three Absorptions: through the development of Loving-Kindness
(mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the
practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).

The
first Absorption: through the ten Contemplations of Impurity
(asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten
according to the enumeration in Vis. M. VI); the contemplation of the
Body (i.e. the 32 parts of the body; Vis. M. VIII, 2);
‘Neighborhood-Concentration’ (upacaara-samaadhi): through the
Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality,
Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the
Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis
of the Four Elements (Vis. M. IX. 2).

The
four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are
based on the fourth Absorption, are produced by meditating on their
respective objects from which they derive their names; Sphere of
Unbounded Space, of Unbounded Consciousness, of Nothingness, and of
Neither-Perception-Nor-Non-Perception.

The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.

8. XXII. 5

Develop your
concentration: for he who has concentration, understands things
according to their reality. And what are these things? The arising and
passing away of corporeality, of feeling, perception, mental formations
and consciousness.

M. 149

Thus, these
five Groups of Existence must be wisely penetrated; Ignorance and
Craving must be wisely abandoned; Tranquility (samatha) and Insight
(vipassana) must be wisely developed.

S. LVI. II

This is the
Middle Path which the Perfect One has discovered, which makes one both
to see and to know, and which leads to peace, to discernment, to
enlightenment, to Nibbana.

Dhp. 275

“And following upon this path, you will put an end to suffering.

Jhanas

 Stream-enterer

The Sotapanna or ‘Stream-Enterer’

And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.

M. 22

But those disciples, in whom these three fetters have vanished, they all have ‘entered the Stream‘ (sotaapanna).

Dhp. 178

More than any earthly power,

More than all the joys of heaven,

More than rule o’er all the world,

Is the Entrance to the Stream.