Essential Early Buddhist Doctrines Unit MBI 103
LESSON 7B
The Eightfold path
(Magganga)
PART II
Since the Concentration factors are so important in Buddhism we shall deal with them more extensively here.
THE EIGHTFOLD PATH
PART IV
The Three Concentration Factors
Now there are many ways to approach the subject of the concentration factors, but here we are concerned only with the concentration factors related to the Eightfold Path, not with the interaction of energy, attention and concentration related to more profound meditation.
The main topic of all discussion of the concentration factors of the Eightfold Path focuses upon The Four Awakening Factors of Energy and the Four Factors of Mindfulness.
CORRECT ENERGY OR EFFORT
Correct energy is not as easy to understand in the Buddhist context as one might suppose, for there is energy that is natural and not consciously controlled, that we call subtle energy, and there is energy that is consciously applied. When energy is consciously applied, there is a regulation of both force and direction, depending on the task.
In the mundane form of correct energy, we speak about four specific directions with regard to: avoiding the incorrect that has not yet arisen, overcoming the incorrect that is present, developing the correct that is not present, and maintaining the correct that is present.
Application of Correct Energy in a Mundane way for Daily Practice
Aguttara Nikaya 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.
Avoidance
What, now, is the effort to Avoid? There, the disciple incites his mind to avoid the arising of evil, de-meritorious things that have not yet arisen; and he strives, puts forth his energy, strains his mind and struggles.
Thus, when he perceives a form with the eye, a sound with the ear, an odor with the nose, a taste with the tongue, a contact 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 de-meritorious 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.
Overcoming
What, now is the effort to Overcome? There, the disciple incites his mind to overcome the evil, de-meritorious things that have already arisen; and he strives, puts forth his energy, strains his mind and struggles.
He does not retain any thought of sensual lust, ill-will, or grief, or any other evil and de-meritorious states that may have arisen; he abandons them, dispels them, destroys them, causes them to disappear. This is called the effort to overcome
Development
What, now, is the effort to Develop? There the disciple incites his will to arouse meritorious conditions that have not yet arisen; and he strives, puts forth his energy, strains his mind and struggles.
Thus he develops the "Elements of Awakening, " bent on solitude, on detachment, on extinction, and ending in deliverance, namely: Attentiveness, Investigation of the Law, Energy, Rapture, Tranquility, Concentration, and Equanimity. This is called the effort to develop.
Maintenance
What, now, is the effect to Maintain? There, the disciple incites his will to maintain the meritorious conditions that have already arisen, and not to let them disappear, but to bring them to growth, to maturity and to the full perfection of development; and he strives, puts forth his energy, strains his mind and struggles.
Thus, for example, he keeps firmly in his mind a favorable object of concentration that has arisen, 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.
Sometimes, however, thoughts are not so easy to overcome. We know that there are several methods by which we can overcome them, passing successively from one to another until success is achieved. Sexual thoughts for many men are a common impediment. It is that sort of strong impulse with strong thoughts of greed, anger or confusion that require a series of strong positive thoughts combined with sufficient energy to guarantee victory. In the Majjhima Nikaya 20, Buddha speaks about five ways to direct energy upon unwelcome and impeding thoughts
Majjhima Nikaya 20
If, whilst regarding a certain object, there arise in the disciple, on account of it, evil and de-meritorious thoughts connected with greed, anger and delusion, then the disciple should:
(first) by means of this object, gain another and wholesome object.
Or, he should reflect on the misery of these thoughts: "Unwholesome, truly, are these thoughts! Irresponsible (not blameable) are these thoughts! Of painful result are these thoughts!"
Or, he should pay no attention to these thoughts.
Or, he should consider the compound nature of these thoughts.
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 de-meritorious thoughts of greed, anger and delusion will dissolve and disappear; and the mind will inwardly become settled and calm, composed and concentrated.
The last of these is rather extreme, and it is not recommended that one run to this extreme with haste until one has exhausted all other possibilities.
Naturally, the application of these measures requires a motivating factor. Buddha speaks about this in the Majjhima Nikaya 70, and recommends perseverance and endeavor (determination). However, determination and perseverance must never be applied with ponderous conscious thought. Such force works exactly against the development of liberation.
As the Eightfold Path is a path that requires the application of the mind, resolution and perseverance must first be applied at a mental level, until there is internalisation of the necessary understanding that will provide a natural motivation that does not require voluntary application.
Since those who start upon the path have no pure mind, they must apply the stained mind to the task. Energy must be applied with the correct balance of equanimity.
Thus it is important to only apply the minimal energy necessary to perform the tasks of avoidance, overcoming, development, maintenance and one pointed attention on the objective. In this way, energy does not divorce from thought, which provides correct objective; nor from intention, which provides correct motivation; nor from one pointed attention.
Majjhima Nikaya 70
Truly, the disciple who is possessed of faith (confidence) and has penetrated the Teaching of the Master, he is filled with the thought: "May rather skin, sinews and bones wither away, may the flesh and blood of my body dry up: I shall not give up my efforts so long as I have not attained whatever is attainable by manly perseverance, energy and endeavor!" This is called right effort.
CORRECT ATTENTION OR MINDFULNESS
Digha Nikaya 22
What, now, is Right Attentiveness? 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 Nirvana, is the "Four Fundamentals of Attentiveness." ( Factors of Mindfulness or Attention which you will certainly recognize.)
And which are these four? In them, the disciple dwells in contemplation of the Body (sensations), in contemplation of Feeling, in contemplation of the Mind, in contemplation of the Mind-objects, ardent, clearly conscious and attentive, after putting away worldly greed and grief.
The sutra then gives a clear account of the practice of the Four Mindfulnesses, which we have already discussed, giving specific details on method.
They do not form a part of this lesson, but are interesting enough to be included in the appendix to this lesson for those who may wish to know the way in which Buddha presented them. Certainly, in the quotation from the Majjhima Nikaya that follows, one can see why Buddha said it is a struggle.
Majjhima Nikaya 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 has the noble disciple to fix his mind firmly to these four fundamentals of attentiveness, 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 Nirvana.
From our point of view, however, the simile would be better stated as follows:
Just as the elephant hunter has driven a huge stake into the ground and chains the wild elephant to it by the neck, in order to drive out of him his natural and correct forest ways, his forest freedom, association with like kind and tranquillity, and to accustom him to the tainted environment and servitude of the village, and to teach him such behavior as is required amongst men: so man is trapped in this civilization. The noble disciple must fix his mind firmly to these four fundamentals of attentiveness, so that he may pull out the stake that binds him and break the chain and win to the True, and realize Nirvana.
You can see then that energy and attention are coupled together in explanations of the Eightfold Path. However, this combination must also be applied to each of the other factors. One must see the chains and break them one by one.
CORRECT CONCENTRATION
Why does one need Concentration while tackling the problem of everyday living?
In the Samyutta Nikaya 35.206, there is a delightful parable about a hunter who caught six animals. It is worth considering and remembering.
Once, a certain hunter caught six animals: a snake, a crocodile, a bird, a dog, a jackal and a monkey. If he tied each to a stout rope and then tied the six ropes together before releasing them what would happen?
The six animals would naturally take off in six different directions – the snake into a hole, the crocodile into water, the bird to the sky, the dog to the village, the jackal to the cemetery and the monkey to the forest.
As they pulled in their different directions, they would have to follow whichever is the strongest. This is similar to the ordinary mind, which is pulled by the six different sense objects. Buddha calls that the unrestrained mind.
However, if the six animals were tied by the hunter to a stout post, then they could at best only go round and round the post until they grew weary. When this happened, they would stand or lie beside the post.
Likewise, Buddha declared, “…if a monk practises recollection of the body – meditating on this one object – he is not pulled in different directions by the six sense objects, and the mind is restrained.”
While here, the idea was to show that an individual sense could be stilled and thus seen as it really is, the parable shows that the way to tame the mind is to tie it to any one object of meditation, something it is not accustomed to, until the mind is able to stay with that one object so that one-pointedness of mind is achieved.
Originally one-pointedness of mind (cittassa ekaggata) referred to the jhanas. Now it is considered by many to mean keeping the mind on one thing at a time.
This momentary concentration was not mentioned by Buddha. However, the mind that continually moves from object to object is just the ordinary mind. It can be no other.
The Anguttara Nikaya 3 teaches the way to develop the higher mind and to attain one-pointedness of mind.
1. First, one has to get rid of faulty bodily conduct, faulty verbal conduct and faulty mental conduct.
2. Next, one has to rid oneself of sensual thoughts, malicious thoughts and cruel thoughts.
3. After that, one focuses on eliminating thoughts about relatives, thoughts about the country and thoughts about one’s reputation.
4. Finally, after doing away even with thoughts about mind objects, one’s mind become sufficiently still to attain one-pointedness.
From this, we can see that one-pointedness of mind certainly is not as shallow as keeping the mind on one thing at a time. Although the explanations of concentration appear to center on one-pointedness within the jhanas, the other forms of attention that we have previously discussed are also useful tools.
However, it is the concentration relative to the Eightfold Path that is essential for the development of each element correctly.
"These are the four developments of concentration. What four? There is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now. There is the development of concentration that... leads to the attainment of knowledge and vision. There is the development of concentration that... leads to mindfulness and alertness. There is the development of concentration that, when developed and pursued, leads to the ending of the effluents.”
Majjhima Nikaya 44
What, now, is Right Concentration? Fixing the mind to a single object ("One-pointedness of mind"): this is concentration.
The four Fundamentals of Attentiveness; these are the objects of concentration.
The four Great Efforts; these are the requisites for concentration.
The practicing, developing and cultivating of these things: this is the development of concentration.
There is complete clarity with respect to this in the Anguttara Nikaya IV.41.
Anguttara Nikaya IV.41
Concentration: Abiding in the Fourth Jhana
"And what is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, and of him the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and Dhukka -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is the development of concentration that... leads to a pleasant abiding in the here and now.
Concentration with Unhampered Awareness
"And what is the development of concentration that... leads to the attainment of knowledge and 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 and well in hand. Day (for him) is the same as night, night is the same as day. By means of an awareness open and unhampered, he develops a brightened mind. This is the development of concentration that... leads to the attainment of knowledge and vision.”
Concentration with Mindfulness
"And what is the development of concentration that... leads to mindfulness and 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 and alertness.”
Concentration upon the Five Aggregates
"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 and falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its passing away.' This is the development of concentration that... leads to the ending of the effluents.
"These are the four developments of concentration."
You can see that these methods of concentration bring the delicious fruit of the development of mindfulness and alertness and the elimination of clinging. But while all these serve well, it is Concentration upon Unhampered Awareness that can be applied to each of the factors of the path.
The key to its success is that it can be applied together with correct attention and correct energy, while “abiding in the here and now”, which is a full awareness of the present without the hindrance of thoughts of past or future, while concentrating on present moments of intention and action.
The Jhanas
Through this exposition, one can easily understand the concept of unhampered awareness, but the jhanas, alas, have been sadly neglected within the Theravadin path. Perhaps interest can be revived in the jhanas through the knowledge of their utility in the Eightfold Path. As we have seen, they are an integral part of right concentration, and one can find the correct tool within any one of the first four jhanas to deal with most aspects of the path.
What is the state of jhana? Jhana literally means fire, or brightness. So jhana can be considered as a state of mental brightness or a state free from obscurity.
When a person attains jhana, the mind is absorbed in one object only, and is intensely aware and collected, not scattered as it normally is.
Five-factored Noble Correct Concentration
Anguttara Nikaya 28
The Four Initial Factors
"Now what, monks, is the five-factored noble right concentration?
There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, monks, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. This is the first development of the five-factored noble correct concentration.
"Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.
"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 and pervade, suffuse and 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 and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. This is the second development of the five-factored noble correct concentration.
"And furthermore, with the fading of rapture, he remains in equanimity, mindful and fully alert, and physically sensitive of pleasure. He enters and remains in the third jhana, and of him the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body un-pervaded with pleasure divested of rapture.
"Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be un-pervaded 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 un-pervaded with pleasure divested of rapture. This is the third development of the five-factored noble correct concentration.
"And furthermore, with the abandoning of pleasure and Dhukka -- as with the earlier disappearance of elation and Dhukka -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.
"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, correct awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble correct concentration.
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-penetrated by means of discernment.
I believe that this is the most beautiful and correct exposition of the first four jhanas. It is not easy to attain, certainly, particularly the transition from access concentration to the first jhana, which must be well prepared and understood.
However, with diligence, one who attains the jhana states can experience intense enduring happiness. This state is not easy to attain because it involves letting go of attachments, --all the things we hold dear as treasures. For this reason, the fourth jhana is considered a superhuman state (uttari manussa dhamma).
Note too that there are not really four first jhanas. These are only apparent stages discernable by the mind. Once these apparent stages have been realized, there is only a smooth and natural entry into the fifth factor of concentration. Naturally, one can end one’s voyage at any point in the journey. It is for this reason that stages have been mentioned.
Perhaps you can see why Buddha, not from necessity, but from pure and natural non-egoistic joy, performed the meditation of the four jhanas each day.
The Fifth Factor
"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, well-penetrated by means of discernment. This is the fifth development of the five-factored noble correct concentration.
"When a monk has developed and pursued the five-factored noble correct concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.”
Do you see where this fits in with the Eightfold Path It is clearly stated, “he can witness them for himself whenever there is an opening.” What is it that he can witness? He can witness the six higher knowledges (those six powers called psychic) with clear unhindered reflection.
"Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed and pursued the five-factored noble correct concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.”
Thus one can see the higher knowledge whenever it flows from its fount.
"Suppose there were a rectangular water tank -- set on level round, bounded by dykes -- brimful of water so that a crow could drink from it. If a strong man were to loosen the dykes anywhere at all, would water spill out?"
"Yes, lord..."
What is more, one can select the dyke, the direction and flow voluntarily if one so wishes.
"Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a skilled driver, a trainer of tamable horses, might mount and -- taking the reins with his left hand and the whip with his correct -- drive out and back, to whatever place and by whichever road he liked; in the same way, when a monk has developed and pursued the five-factored noble correct concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening."
All is readily available. If one is well prepared “on level ground”, with correct attention and energy (whips lying ready), one can take up the reigns (with correct motivation) and enter and return from any of the four jhanas at will (the four crossroads). Thus one can witness any of the six higher knowledges whenever the opportunity presents itself.
The Way of the Path
But before one turns one’s gaze to a sincere voyage, not a casual saunter upon the path, one must be prepared. How does one prepare the way?
There is a list of fourteen elements, called the "pure phenomena" (sobhana cetasika). It is here that we look for inspiration.
The first five are:
1. Zeal (or desire: chanda),
2. Consciousness (citta),
3. Equipoise (tatramajjhattatà = upekkhà),
4. Confidence (saddhà),
5. Tranquility (passaddhi),
These are followed by the factors of the Eightfold Path to which has been added Joy in thirteenth place.
6. Wisdom (pannà),
7. Thought-conception (vitakka=sankappa),
8. Effort (viriya),
9. Right speech (sammà-vàcà),
10. Right action (sammà-kammanta),
11. Right livelihood (sammà-àjìva),
12. Mindfulness (sati),
13. Joy (pìti),
14. One-pointedness of mind (ekaggatà = samàdhi).
The first five are the necessary prerequisites that must be developed by one intent on making the journey.
Zeal
The word Zeal is often translated as desire, but it is evident that desire has no place in the preparation for the path. Zeal (Chanda) is something very special; it is the force that transforms the idea, the intention, into action. It is often neglected when speaking of intention and action. It is not the same as motivation, which is a mental whip. Zeal is much more subtle; it is the voice of one who is prepared to take a chance.
It is as if you were standing on the edge of a great pool of cool water. You know that there will be an initial shock when you jump in. You pause, and then something pushes you to jump. It is an excitation that overcomes all doubt. That is Zeal.
Consciousness
One must develop a clear consciousness of exactly what one is doing and not simply follow rites and ceremonies blindly. One should know the path, but not set goals and objectives with folly-filled Identity. It is always easy to advance when learning something new and tell yourself that you understand when really the mind is simply passing lightly over everything. This is not being conscious.
We are not talking at this stage of close attention, rather of an awareness of oneself as a traveler upon the path. It is a clear awareness that one is linked to the path by ones nature´, not separated from it. It is this knowledge that there is no path, no goal and no one upon the path that is the consciousness that must be developed.
This consciousness must not be lost during the entire voyage and one must develop a beginner’s mind. If the mind says, “I know”, then probably it does not. Only when there is a silent sense of well-being is consciousness apt.
Equipoise
Equipoise is the correct balance of all factors, particularly equanimity. It is true that one may start with an intellectual equanimity that says, “Look now, it doesn’t matter how things are going or what happens,” when really you are quite concerned. But one must watch and let any indifference fall away. Equipoise is really a keen, open, tranquil and balanced mind. It is not easy to develop, but it is essential to be aware of its value.
Confidence
Finally, there is confidence. When the sutras are translated, the word “faith” is usually used; but this word is erroneous, because faith is blind. In Buddhism, we go forward with “confidence”,-- confidence in one’s Buddha nature and confidence that what Buddha and other masters say is the truth.
However, that confidence is not blind. For final confirmation, there is your own direct experience. Confidence, therefore, is that if one follows the path, one will encounter the confirmation of the masters’ truth, or one will not. However, with a great probability invested in the truth of Buddha, one proceeds to the end.
You can now see that you cannot embark upon the road with a cavalier attitude. You need not be serious, but you must be sincere. It is only through constant practice of the path that one progresses. It is no use concentrating upon one aspect. You build up strength upon the path by constant awareness and repetition and attention to every element. Over and over again you apply every weapon in your armory against Mara.
It does not matter how much sincere attention you pay to your meditative technique or discipline, the battle is only won after thousands of skirmishes on the real battlefield of daily life. Meditation at lower levels clears the way for the clarification of consciousness, but if during the time you are face to face with the world of the senses with all its temptations you are not supported by your attention to the path, your meditations will be impeded.
Tranquility
Here we are not speaking of the tranquility that meditation brings, but a peacefulness of mind generated from knowing, first, that you possess, like all human creatures, a Buddha Nature; and second, that you can trust that Buddha Nature and thus open your mind with a clear flexibility.
The idea to develop is that you need not be preoccupied with anything. You must advance with the happy frame of mind that declares, “We don’t know where we are going until we get there,” knowing that wherever it is, all will be correct and natural.
Exercise 7B
If you cannot see your way to follow the eightfold path with sincerity, tell me why. If you see that you want to follow that path but find it difficult, tell me why.
If you intend to follow that path with sincerity, tell me when and why.
If you are now following that path, describe it.
Also tell me why you think “Joy” is located as a factor in the 13th place in the fourteen pure phenomena.
"This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and Dhukka, for the attainment of the right method, and for the realization of Unbinding -- in other words, the four frames of reference. What four?
"There is the case where a monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world. He remains focused on feelings... mind... mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world."
1. Body (in and of itself): Sensation
Breathing
"And how is does the monk remain focused on the body in and 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.
"Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body.
“He trains himself to breathe in calming bodily fabrications and to breathe out calming bodily fabrications. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short... He trains himself to breathe in calming bodily fabrications, and to breathe out calming bodily fabrication.
"In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and 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 and passing away with regard to the body.
“Or his mindfulness that 'There is a body' is maintained to the extent of knowledge and remembrance. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in and of itself.
All Bodily Activities
"Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in and of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
"Furthermore, when going forward and returning, he makes himself fully alert; when looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe and his bowl... when eating, drinking, chewing, and savoring... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself fully alert.
"In this way he remains focused internally on the body in and of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
The Sack
"Furthermore... just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things:
'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'
“In this way he remains focused internally on the body in and of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
"Furthermore... just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body -- however it stands, however it is disposed -- in terms of properties: 'In this body there is the earth property, the liquid property, the heat property and the wind property.'
"In this way he remains focused internally on the body in and of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
Loathsomeness of the Body
"Furthermore, as if he were to see a corpse cast away in a charnel ground -- one day, two days, three days dead -- bloated, livid, and festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, and hawks, by dogs, hyenas, and various other creatures... a skeleton smeared with flesh and blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions –
here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder:
He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'
Conclusion: Mindfulness of the Body
"In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and 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 and passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge and remembrance. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in and of itself."
2. Feelings (emotions)
"And how does a monk remain focused on feelings in and of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.
"When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh.
When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh.
When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.
"In this way he remains focused internally on feelings in and of themselves, or externally on feelings in and of themselves, or both internally and externally on feelings in and 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 and passing away with regard to feelings.
Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge and remembrance. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in and of themselves."
3. Mind
"And how does a monk remain focused on the mind in and of itself?
There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion.
When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion.
When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion.
When the mind is restricted, he discerns that the mind is restricted.
When the mind is scattered, he discerns that the mind is scattered.
When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged.
When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed.
When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated.
When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.
"In this way he remains focused internally on the mind in and of itself, or externally on the mind in and of itself, or both internally and externally on the mind in and 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 and passing away with regard to the mind.
Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge and remembrance. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in and of itself."
4. Mental Qualities
"And how does a monk remain focused on mental qualities in and of themselves? There is the case where a monk remains focused on mental qualities in and of themselves with reference to the five hindrances.
The Five Hindrances
"And how does a monk remain focused on mental qualities in and of themselves with reference to the five hindrances?
There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness and anxiety, and doubt.)
"In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and 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 and passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge and remembrance.
And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the five hindrances...
The Seven Factors for Awakening
"Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the seven factors for Awakening. And how does a monk remain focused on mental qualities in and of themselves with reference to the seven factors for Awakening?
There is the case where, there being mindfulness as a factor for Awakening present within, a monk discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. [The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.]
"In this way he remains focused internally on mental qualities in and of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the seven factors for Awakening...
Conclusion: The Four Frames of Reference
"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 and now, or -- if there be any remnant of clinging/sustenance -- non-return.
"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 and now, or -- if there be any remnant of clinging/sustenance -- non-return.
"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 and now, or -- if there be any remnant of clinging/sustenance -- non-return.
"'This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and Dhukka, for the attainment of the right method, and for the realization of Unbinding -- in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."
More fully explaining development and pursuit of mindfulness of breathing, there is the Majjhima Nikaya 118. This will come as a great surprise to those who believe that mindfulness of breathing is simply watching the breath.
"And how is mindfulness of in-and-out breathing developed and pursued so as to bring the four frames of reference to their culmination?
"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... and... out sensitive to the entire body;
4. trains himself to breathe in... and... out calming bodily fabrications:
“On that occasion, monks, the monk remains focused on the body in and of itself -- ardent, alert, and mindful -- subduing greed and Dhukka with reference to the world. I tell you, monks, that this -- the in-and-out breath -- is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world.
"On whatever occasion a monk:
1. trains himself to breathe in... and... out sensitive to rapture;
2. trains himself to breathe in... and... out sensitive to pleasure; trains himself to breathe in... and... out sensitive to mental fabrications;
3. trains himself to breathe in... and... out calming mental fabrications:
“On that occasion the monk remains focused on feelings in and of themselves -- ardent, alert, and mindful -- subduing greed and Dhukka with reference to the world. I tell you, monks, that this -- careful attention to in-and-out breaths -- is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in and of themselves -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world.
"On whatever occasion a monk:
1. trains himself to breathe in... and... out sensitive to the mind;
2. trains himself to breathe in... and... out satisfying the mind;
3. trains himself to breathe in... and... out steadying the mind;
4. trains himself to breathe in... and... out releasing the mind:
On that occasion the monk remains focused on the mind in and of itself -- ardent, alert, and mindful -- subduing greed and Dhukka with reference to the world. I don't say that there is mindfulness of in-and-out breathing in one of confused mindfulness and no presence of mind, which is why the monk on that occasion remains focused on the mind in and of itself -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world.
"On whatever occasion a monk:
1. trains himself to breathe in... and... out focusing on inconstancy;
2. trains himself to breathe in... and... out focusing on dispassion;
3. trains himself to breathe in... and... out focusing on cessation;
4. trains himself to breathe in... and... out focusing on relinquishment:
“On that occasion the monk remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- subduing greed and Dhukka with reference to the world. He who sees clearly with discernment the abandoning of greed and Dhukka is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and Dhukka with reference to the world.
"This is how mindfulness of in-and-out breathing is developed and pursued so as to bring the four frames of reference to their culmination."
In these four extracts from the Digha Nikaya 22, we see how mindfulness also addresses the false idea of a possession of a self.
1. 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" -
This clear consciousness is present in him, because of his knowledge and mindfulness, and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the body.
And further, whilst going, standing, sitting, or lying down, the disciple understands the expressions: "I go" ;"I stand"; "I sit"; "I lie down"; he understands any position of the body. The disciple understands that it is not a being, a 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. …
2. 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 consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the feelings (which are illusion).
3. 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 consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the mind.
Contemplation of the Phenomena (Mind-Objects)
But how does the disciple dwell in contemplation of the phenomena?
The Five Hindrances
First, the disciple dwells in contemplation of the phenomena, of the five Hindrances.
He knows when there is Lust in him: "In me is lust";
He knows when there is Anger in him: "In me is anger"
He knows when there is Torpor and Drowsiness in him: "In me is torpor and drowsiness";
He knows when there is Restlessness and Mental Worry in him: "In me is restlessness and mental worry";
He knows when there are Doubts 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; knows how, once overcome, they do not rise again in the future.
The Five Groups of Existence
And further: the disciple dwells in contemplation of the phenomena, of the five Groups of Existence.
He knows what Corporeality is, how it arises, how it passes away;
He knows what Feeling is, how it arises, how it passes away;
He knows what Perception is, how it arises, how it passes away;
He knows what the Mental Formations are, how they arise, how they pass away;
He knows what Consciousness is, how it arises, how it passes away.
The Six Subjective-Objective-Bases
And further: the disciple dwells in contemplation of the phenomena of the six Subjective-Objective-Bases.
He knows eye and visual objects, ear and sounds, nose and odors, tongue and tastes, body and touches, 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 Awakening
And further: the disciple dwells in contemplation of the phenomena of the Seven Elements of Awakening. The disciple knows:
when there is Attentiveness in him;
when there is Investigation of the Law in him;
when there is Energy in him;
when there is Enthusiasm in him:
when there is Tranquility in him;
when there is Concentration in him;.
when there is Equanimity in him.
He knows when it is not in him, knows how it comes to arise, and how it is fully developed.
The Four Noble Truths
And further: the disciple dwells in contemplation of the phenomena of the Four Noble Truths.
He knows according to reality, what Suffering is;
He knows according to reality, what the Origin of Suffering is;
He knows according to reality, what the Extinction of Suffering is;
He knows according to reality, what the Path is that leads to the Extinction of Suffering.
Thus he dwells in contemplation of the phenomena, either with regard to his own person, or to other persons, or to both. He beholds how the phenomena arise; beholds how they pass away; beholds the arising and passing away of the phenomena. "Phenomena are there": this clear consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the phenomena.
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 Nirvana, is these four fundamentals of attentiveness.
Mindfulness, Wisdom and Deliverance:
Further Training to Full Perfection
Lest one believe that Mindfulness and Concentration are like a couple sitting alone by a winter fire; her reading her Emily Dickinson and he his Robert Frost, in perfect conjoined disharmony, there is the Majjhima Nikaya 118 to destroy that image.
Majjhima Nikaya 118
The Seven Elements of Awakening
But how do the four Fundamentals of Attentiveness, practiced and developed, bring the seven Elements of Awakening to full perfection?
Whenever the disciple is dwelling in contemplation of body, feeling, mind and phenomena, - strenuous, clearly conscious, attentive, after subduing worldly greed and grief - at such a time his attentiveness is undisturbed; and whenever his attentiveness is present and undisturbed, at such a time he has gained and is developing the Element of Awakening "Attentiveness"; and thus this element of awakening reaches fullest perfection.
And whenever, whilst dwelling with attentive mind, he wisely investigates, examines and thinks over the Law - at such a time he has gained and is developing the Element of Awakening "Analysis"; and thus this element of awakening reaches fullest perfection.
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 is developing the Element of Awakening "Energy"; and thus this element of awakening reaches fullest perfection.
And whenever in him, whilst firm in energy, arises super sensuous rapture - at such a time he has gained and is developing the Element of Awakening "Rapture"; and thus this element of awakening reaches fullest perfection.
And whenever, whilst enraptured in mind, his spiritual frame and his mind become tranquil - at such a time he has gained and is developing the Element of Awakening "Tranquility"; and thus this element of awakening reaches fullest perfection.
And whenever, whilst being tranquillised in his spiritual frame and happy, his mind becomes concentrated - at such a time he has gained and is developing the Element of Awakening "Concentration"; and thus this element of awakening reaches fullest perfection.
And whenever he thoroughly looks with indifference on his mind thus concentrated - at such a time he has gained and is developing the Element of Awakening "Equanimity".
Conclusion: The Seven Elements of Awakening
The four fundamentals of attentiveness, thus practiced and developed, bring the seven elements of awakening to full perfection. But how do the seven elements of awakening, practiced and developed, bring Wisdom and Deliverance to full perfection?
There, the disciple is developing the elements of awakening: Attentiveness, Analysis of the Law, Energy, Rapture, Tranquility, Concentration and Equanimity, bent on detachment, on absence of desire, on extinction and renunciation.
Thus practiced and developed, do the seven elements of awakening bring wisdom and deliverance to full perfection.