5.5.5 The Fourth Noble Truth in Detail
Maggasaccaṃ
The Truth of the Path1
Katamañ-ca, bhikkhave, Dukkhanirodhagāminī Paṭipadā Ariyasaccaṃ?
Mendicants, now what is the Noble Truth of the Practice leading to the Destruction of Stress?
Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ:
Just this noble eight factored path, as follows:
sammādiṭṭhi,
upright2 perspective,
sammāsaṅkappo,
upright intention,
sammāvācā,
upright speech,
sammākammanto,
upright action,
sammā-ājīvo,
upright means of support,
sammāvāyāmo,
upright effort,
sammāsati,
upright mindfulness,
sammāsamādhi.
upright concentration.
Discernment Division of the path - Pañña
5.5.5a Upright Perspective3
Katamā ca, bhikkhave, sammādiṭṭhi?
Mendicants, Now what is upright perspective?
Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ
mendicants, that which is knowledge about stress
dukkhasamudaye ñāṇaṃ
knowledge about the origination of stress
dukkhanirodhe ñāṇaṃ
knowledge about the destruction of stress
dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
knowledge about the practice leading to the destruction of stress.
Ayaṃ vuccati, bhikkhave, sammādiṭṭhi!
This, mendicants, is called upright perspective!4
5.5.5b Upright Intention5
Katamo ca, bhikkhave, sammāsaṅkappo?
Mendicants, Now what is upright intention?
Nekkhammasaṅkappo,
The intention of renunciation,6
abyāpādasaṅkappo,
the intention of non-ill-will,7
avihiṃsāsaṅkappo.
the intention towards non-violence.8
Ayaṃ vuccati, bhikkhave, sammāsaṅkappo!
Mendicants, this is called upright intention!
Virtue Division of the path - Sīla9
5.5.5c Upright Speech10
Katamā ca, bhikkhave, sammāvācā?
Mendicants, now what is upright speech?
Musāvādā veramaṇī,
Abstaining from false speech,11
pisuṇāya vācāya veramaṇī,
abstaining from malicious speech,12
pharusāya vācāya veramaṇī,
abstaining from rough speech,13
samphappalāpā veramaṇī.
abstaining from frivolous talk.14 & 15
Ayaṃ vuccati, bhikkhave, sammāvācā.
Mendicants, this is called upright speech!
5.5.5d Upright Action16
Katamo ca, bhikkhave, sammākammanto?
Mendicants, now what is upright action?
Pāṇātipātā veramaṇī,
Abstaining from killing living creatures,17
adinnādānā veramaṇī,
abstaining from taking what has not been given,18 & 19
kāmesu micchācārā veramaṇī.
abstaining from misconduct based in desire.20
Ayaṃ vuccati, bhikkhave, sammākammanto!
Mendicants, this is called upright action!21
5.5.5e Upright Means of Support
Katamo ca, bhikkhave, sammā-ājīvo?
Mendicants, Now what is upright means of support?22
Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya,
Mendicants, here a noble disciple having abandoned wrong ways of supporting oneself,23
sammā-ājīvena jīvikaṃ kappeti.
makes their living by a upright means.
Ayaṃ vuccati, bhikkhave, sammā-ājīvo.
Mendicants, this is called upright means of support!
Focus Division of the Path - Samādhi
5.5.5f Upright Effort24
Katamo ca, bhikkhave, sammāvāyāmo?
Mendicants, now what is upright effort?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
Mendicants, here a meditator generates desire for the non-arising of bad
anuppādāya chandaṃ janeti,
unwholesome things that have not yet arisen,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and make an effort.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
Regarding bad and unwholesome things that have already arisen
pahānāya chandaṃ janeti,
the desire for their abandonment is generated,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti,
They generate desire for the arising of wholesome things that have not yet arisen,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Uppannānaṃ kusalānaṃ dhammānaṃ - ṭhitiyā, asammosāya,
Regarding wholesome things that have arisen - they generate desire for their continuation, clarity,
bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṃ janeti,
multiplication, extension, development, and fulfilment,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
Mendicants, this is called upright effort!
5.5.5g Upright Mindfulness25
Katamā ca, bhikkhave, sammāsati?
Mendicants, now what is upright mindfulness?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,
Medicants, in this existence, a meditator abides contemplating the body as a collection of parts,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Vedanāsu vedanānupassī viharati,
They abide contemplating feelings as sensations,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Citte cittānupassī viharati,
They abide contemplating mind as differing kind of mental phenomena,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Dhammesu dhammānupassī viharati,
They abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Ayaṃ vuccati, bhikkhave, sammāsati.
Mendicants, this is called upright mindfulness!
5.5.5h Upright Concentration26
Katamo ca, bhikkhave, sammāsamādhi?
Mendicants, now what is upright concentration?
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi,
Mendicants, here a meditator quite secluded from sense desires, secluded from unwholesome things,
savitakkaṃ, savicāraṃ, vivekajaṃ pītisukhaṃ,
having initial thought27, reflection,28 & 29 as-well as the happiness and joyful-interest native30 to seclusion,31
paṭhamaṃ jhānaṃ upasampajja viharati.
dwells having attained the first absorption.32
Vitakkavicārānaṃ vūpasamā
With the ending of initial thought, and reflection,
ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ,
with internal clarity, and one-pointedness of mind,
avitakkaṃ, avicāraṃ, samādhijaṃ pītisukhaṃ,
being without thought, without reflection, having the happiness and joyful-interest native to concentration,
dutiyaṃ jhānaṃ upasampajja viharati.
they abide having attained the second absorption.33
Pītiyā ca virāgā upekkhako ca viharati,
With the fading away of joyful-interest they abide equanimous,
sato ca sampajāno, sukhañ-ca kāyena paṭisaṃvedeti,
mindful, fully aware, experiencing happiness through the body,
yan-taṃ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,
about which the Noble Ones declare: “They abide pleasantly, mindfully, and equanimous,”
tatiyaṃ jhānaṃ upasampajja viharati.
they dwells having attained the third absorption.
Sukhassa ca pahānā, dukkhassa ca pahānā,
Having abandoned pleasure, abandoned pain,
pubbeva somanassadomanassānaṃ atthaṅgamā
and with the previous passing away of mental happiness and sorrow,
adukkham-asukhaṃ, upekkhāsatipārisuddhiṃ
without pain, or pleasure, with complete purity of mindfulness owing to equanimity,
catutthaṃ jhānaṃ upasampajja viharati.
they abide having attained the fourth absorption.34
Ayaṃ vuccati, bhikkhave, sammāsamādhi.
Mendicants, this is called upright concentration.
Idaṃ vuccati, bhikkhave, Dukkhanirodhagāminī paṭipadā Ariyasaccaṃ.
Mendicants, this is called the Noble Truth of the Practice leading to the Destruction of Stress.35
5.5.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati, Catusu Ariyasaccesu.
Mendicants, it is a meditator who abides contemplating mental phenomena just so, in the Four Noble Truths.
Maggasaccaṃ
The Truth of the Path1
Katamañ-ca, bhikkhave, Dukkhanirodhagāminī Paṭipadā Ariyasaccaṃ?
Mendicants, now what is the Noble Truth of the Practice leading to the Destruction of Stress?
Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ:
Just this noble eight factored path, as follows:
sammādiṭṭhi,
upright2 perspective,
sammāsaṅkappo,
upright intention,
sammāvācā,
upright speech,
sammākammanto,
upright action,
sammā-ājīvo,
upright means of support,
sammāvāyāmo,
upright effort,
sammāsati,
upright mindfulness,
sammāsamādhi.
upright concentration.
Discernment Division of the path - Pañña
5.5.5a Upright Perspective3
Katamā ca, bhikkhave, sammādiṭṭhi?
Mendicants, Now what is upright perspective?
Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ
mendicants, that which is knowledge about stress
dukkhasamudaye ñāṇaṃ
knowledge about the origination of stress
dukkhanirodhe ñāṇaṃ
knowledge about the destruction of stress
dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
knowledge about the practice leading to the destruction of stress.
Ayaṃ vuccati, bhikkhave, sammādiṭṭhi!
This, mendicants, is called upright perspective!4
5.5.5b Upright Intention5
Katamo ca, bhikkhave, sammāsaṅkappo?
Mendicants, Now what is upright intention?
Nekkhammasaṅkappo,
The intention of renunciation,6
abyāpādasaṅkappo,
the intention of non-ill-will,7
avihiṃsāsaṅkappo.
the intention towards non-violence.8
Ayaṃ vuccati, bhikkhave, sammāsaṅkappo!
Mendicants, this is called upright intention!
Virtue Division of the path - Sīla9
5.5.5c Upright Speech10
Katamā ca, bhikkhave, sammāvācā?
Mendicants, now what is upright speech?
Musāvādā veramaṇī,
Abstaining from false speech,11
pisuṇāya vācāya veramaṇī,
abstaining from malicious speech,12
pharusāya vācāya veramaṇī,
abstaining from rough speech,13
samphappalāpā veramaṇī.
abstaining from frivolous talk.14 & 15
Ayaṃ vuccati, bhikkhave, sammāvācā.
Mendicants, this is called upright speech!
5.5.5d Upright Action16
Katamo ca, bhikkhave, sammākammanto?
Mendicants, now what is upright action?
Pāṇātipātā veramaṇī,
Abstaining from killing living creatures,17
adinnādānā veramaṇī,
abstaining from taking what has not been given,18 & 19
kāmesu micchācārā veramaṇī.
abstaining from misconduct based in desire.20
Ayaṃ vuccati, bhikkhave, sammākammanto!
Mendicants, this is called upright action!21
5.5.5e Upright Means of Support
Katamo ca, bhikkhave, sammā-ājīvo?
Mendicants, Now what is upright means of support?22
Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya,
Mendicants, here a noble disciple having abandoned wrong ways of supporting oneself,23
sammā-ājīvena jīvikaṃ kappeti.
makes their living by a upright means.
Ayaṃ vuccati, bhikkhave, sammā-ājīvo.
Mendicants, this is called upright means of support!
Focus Division of the Path - Samādhi
5.5.5f Upright Effort24
Katamo ca, bhikkhave, sammāvāyāmo?
Mendicants, now what is upright effort?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
Mendicants, here a meditator generates desire for the non-arising of bad
anuppādāya chandaṃ janeti,
unwholesome things that have not yet arisen,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and make an effort.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
Regarding bad and unwholesome things that have already arisen
pahānāya chandaṃ janeti,
the desire for their abandonment is generated,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti,
They generate desire for the arising of wholesome things that have not yet arisen,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Uppannānaṃ kusalānaṃ dhammānaṃ - ṭhitiyā, asammosāya,
Regarding wholesome things that have arisen - they generate desire for their continuation, clarity,
bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṃ janeti,
multiplication, extension, development, and fulfilment,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.
here they endeavour, instigate energy, exert their mind, and produce effort.
Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
Mendicants, this is called upright effort!
5.5.5g Upright Mindfulness25
Katamā ca, bhikkhave, sammāsati?
Mendicants, now what is upright mindfulness?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,
Medicants, in this existence, a meditator abides contemplating the body as a collection of parts,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Vedanāsu vedanānupassī viharati,
They abide contemplating feelings as sensations,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Citte cittānupassī viharati,
They abide contemplating mind as differing kind of mental phenomena,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Dhammesu dhammānupassī viharati,
They abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
devoting themselves to discriminating mindfulness, having set aside covetousness and melancholy in regards to the world (themselves).
Ayaṃ vuccati, bhikkhave, sammāsati.
Mendicants, this is called upright mindfulness!
5.5.5h Upright Concentration26
Katamo ca, bhikkhave, sammāsamādhi?
Mendicants, now what is upright concentration?
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi,
Mendicants, here a meditator quite secluded from sense desires, secluded from unwholesome things,
savitakkaṃ, savicāraṃ, vivekajaṃ pītisukhaṃ,
having initial thought27, reflection,28 & 29 as-well as the happiness and joyful-interest native30 to seclusion,31
paṭhamaṃ jhānaṃ upasampajja viharati.
dwells having attained the first absorption.32
Vitakkavicārānaṃ vūpasamā
With the ending of initial thought, and reflection,
ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ,
with internal clarity, and one-pointedness of mind,
avitakkaṃ, avicāraṃ, samādhijaṃ pītisukhaṃ,
being without thought, without reflection, having the happiness and joyful-interest native to concentration,
dutiyaṃ jhānaṃ upasampajja viharati.
they abide having attained the second absorption.33
Pītiyā ca virāgā upekkhako ca viharati,
With the fading away of joyful-interest they abide equanimous,
sato ca sampajāno, sukhañ-ca kāyena paṭisaṃvedeti,
mindful, fully aware, experiencing happiness through the body,
yan-taṃ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,
about which the Noble Ones declare: “They abide pleasantly, mindfully, and equanimous,”
tatiyaṃ jhānaṃ upasampajja viharati.
they dwells having attained the third absorption.
Sukhassa ca pahānā, dukkhassa ca pahānā,
Having abandoned pleasure, abandoned pain,
pubbeva somanassadomanassānaṃ atthaṅgamā
and with the previous passing away of mental happiness and sorrow,
adukkham-asukhaṃ, upekkhāsatipārisuddhiṃ
without pain, or pleasure, with complete purity of mindfulness owing to equanimity,
catutthaṃ jhānaṃ upasampajja viharati.
they abide having attained the fourth absorption.34
Ayaṃ vuccati, bhikkhave, sammāsamādhi.
Mendicants, this is called upright concentration.
Idaṃ vuccati, bhikkhave, Dukkhanirodhagāminī paṭipadā Ariyasaccaṃ.
Mendicants, this is called the Noble Truth of the Practice leading to the Destruction of Stress.35
5.5.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati, Catusu Ariyasaccesu.
Mendicants, it is a meditator who abides contemplating mental phenomena just so, in the Four Noble Truths.
Catusaccapabbaṃ Niṭṭhitaṃ
The End of the Section on the Four Noble Truths
Dhammānupassanā Niṭṭhitā
The End of the Contemplation of phenomena that arises in the mind
The End of the Section on the Four Noble Truths
Dhammānupassanā Niṭṭhitā
The End of the Contemplation of phenomena that arises in the mind
Notes
1
The three aspects in the development of understanding towards the Fourth Noble Truth are - ““This is the noble truth of the practice leading to the destruction of stress”.., Now to what “this noble truth of the practice leading to the destruction of stress” refers should be developed...; Now to what “this noble truth of the practice leading to the destruction of stress” refers has been developed ....”
2
This rendering of sammā which is usually translated as “right” with a meaning of whole, or complete, is based in-part on the concluding part of some suttas such as the Gaṇakamoggallāna Sutta MN107.17 which says “Just as, lord Gotama set (something) upright that was lying overturned....” it is opposed to micchā meaning incomplete, dissident; wrong.
3
The Mahācattārīsaka Sutta MN117 says “Mendicants, indeed the noble, passionless mind endowed with the noble path, developing the noble path with discernment, the faculty of discernment, the strength of discernment, investigation of dhamma step toward awakening, the path factor of upright perspective of the path.” The Khn Dhp verse 183 “Do not perform any unskilful acts, skilful acts are the way of a mendicant, so purify your own mind - this is the wisdom the Buddhas teach” could be seen as a simple device to use Upright perspective, effort, & mindfulness.
Upright perspective is assisted by virtue, learning, discussion, serenity, and insight, in the The Mahāvedalla sutta MN43.14, where it also has mind deliverance & discernment deliverance as its results.
4
Upright Perspective, here, could be seen as how we review any given situation. Also this description is called supermundane upright perspective, mundane upright perspective is described as “There is what is given, offered and sacrificed, skilful and unskilled acts do have consequences or end result, this world, and the other world do exist, there are mothers, fathers, and spontaneously born beings, and there are also recluses and priests who have traversed the upright path until complete perfection, so by their own efforts, realizing this world and the world beyond, declare it.” Mahācattārīsaka Sutta MN117 (excerpt.)
5
The Mahācattārīsaka Sutta MN117, clarifies this as “Mendicants, indeed the noble, passionless mind endowed with the noble path, developing the noble path will intend to logically reflect on, and apply the mind to fix upon subject using verbal fabrications”
6
This is referring to sense restraint, non-covetousness, and virtue, namely, moral restraint by means of the code of conduct (pātimokkha-saṁvara-sīla) see also the Dvedhāvitakka Sutta MN19.8. The Mahācattārīsaka Sutta MN117, says the dissident version of this is “Having the intent towards sensuality - this is what dissident intentions are!”
7
A pseudonym for friendliness (metta), Brahma-viharas; see also the Dvedhāvitakka Sutta MN 19.9. The Mahācattārīsaka Sutta MN117 says the dissident version of this is “Having the intent towards ill-will - this is what dissident intentions are!”
8
A pseudonym for altruism (karuna), Brahma-viharas; see also the Dvedhāvitakka Sutta MN 19.10. The Mahācattārīsaka Sutta MN117, says the dissident version of this is “Having the intent towards harm - this is what dissident intentions are!”
9
See also the Sekha Sutta MN53.7 & recollection of virtue. Here within the threefold training virtue seams to be a pseudonym for the moral code of the Buddhas followers, both lay and samana.
10
See also the Mahācattārīsaka Sutta MN117.19/20 which clarifies that dissident speech is the non-abstenation of these types of speech& Iti25.
11
The fourth precept - “I take upon myself the precept for abstaining from False Speech.”
12
Divisive, i.e., destroys friendships or reputations.
13
Hurts others, abusive - Patimokha rule pācittiyā 2.
14
Ten topics recommended for conversation are on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and on the knowledge & vision of release. The key to well spoken speech found in AN 5.198 Vaca Sutta, being “It is spoken at the right time. It is truthful. It is spoken due to friendliness. It is spoken for the listeners benefit. It is spoken with a mind of good-will.”
15
Bestial talk is described as conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not." in AN 10.69 Kathavatthu Sutta.
16
See also the Mahācattārīsaka Sutta MN117.25/26.
17
The first precept - “I take upon myself the precept for abstaining from Intentionally causing living beings to die.”
18
The second precept - “I take upon myself the precept for abstaining from Thievery.”
19
Sharing as opposed to stealing see Dāna Sutta It26.
20
Third Precept of the Five Precepts, “I take upon myself the precept for abstaining from misconduct based on sensual desire.” however changes to, “I take upon myself the precept for abstaining from Incomplete chastity regarding the holy life.”within the eight precepts.
21
The contemplation on Kamma found in the five subjects for frequent recollection is - I am the owner of my actions, heir to my actions, born of my actions, related to my actions, supported by my actions. Whatever action I do, for good or ill, I will bethe heir of its results.
22
For a mendicant this would be (in general terms) practising Dhamma to realise Dhamma; or living in accord with Dhamma, wrong livelihood would be for ones own benefit. See also the Mahācattārīsaka Sutta MN117.31/32.
23
The Vaṇijjā Sutta AN5.177, gives five types of work a lay person should avoid "Business in weapons, human beings, meat, intoxicants, and poison." and DN2 gives a long list of bestial work of a contemplative from fortune telling to purification rituals, although the Tālapuṭa Sutta SN42.2 & the Yodhājīva Sutta SN42.3 suggest that some types of work inherently go against seeing things as they are, and can increase delusion or other specific unwholesome states, so should be avoided.
24
See also the Mahācattārīsaka Sutta MN117, Ubhayattha Sutta It23 & Dukkhavihāra Sutta It28. Khn Dhp 183 may also be expressing upright perspective, effort & mindfulness in simple terms?
25
See also the Mahācattārīsaka Sutta MN117. Khn Dhp 183, may also be expressing upright perspective, effort & mindfulness in simple terms?
26
The Mahāvedallasutta MN43.20, describes five factors to be abandoned and five to be cultivated for sammāsamādhi, Cūḷavedalla sutta MN44.12, has Satipaṭṭhāna as a sign of concentration (samadhikkhandha), The Mahācattārīsaka Sutta MN117, states the other aspects of the eightfold path are the attachments and accessories for sammāsamādhi, and the Sevitabbāsevitabba sutta MN111.4, describes 11 features of jhāna. An alternative sammāsamādhi can be seen in the Janavasabha Sutta DN18.27; Mahācattārīsaka sutta MN117.3. The Samādhi Sutta SN45.28; Samādhiparikkhāra Sutta AN7.42.
27
In Chinese 'jue' which Thich Nhat Hanh translates as perception in Transforming & Healing 1990, Parallax Press; pp144.
28
In Chinese 'gian' which Thich Nhat Hanh translates as observation in Transforming & Healing 1990, Parallax Press; pp144.
29
Although these are described as verbal formations within Cūḷavedalla sutta MN44.15, Saṃyutta Nikāya36.11 mentions one's ability to speak ceases.
30
Happiness and joyful-interest are mentioned as preliminary factors of jhāna in DN2.75.
31
Another, less frequent, description of the first jhāna factors includes 'cittass'ekaggata' which can be translated as unification of mind, although it can also be translated as one-pointedness of mind, however as cetaso ekodibhāva can also be translated in both ways, it would be reasonable to assume a earlier stage of mental unification, where the mind is unified upon the object, although not completely stable due to the verbal formations still being present.
32
Described as upright intention in the Samaṇamaṇḍikā Sutta MN78.
33
Described as the cessation of wholesome intention in the Samaṇamaṇḍikā Sutta MN78; and as noble silence in Saṃyutta Nikāya21.1, due to the factors of vitaka & viccara no longer being present.
34
Sometimes called the imperturbable, however this designation is also used for the four formless attainments which are developed from the fourth absorption. The Mahasuññata Sutta, MN 122, mentions that all four postures can be practised, as-well as talking, and thinking. This may suggest that the whole of the Sampajānapabbaṃ section 2.3 can be practised in any jhāna.
35
The simile of the raft; found in Alagaddūpama Sutta MN 22: explicitly says that even the path should be transcended, not to mention unwholesome things! This is referring to the ninth & tenth folds of the path, that of Complete Wisdom and Complete Awakening. Complete being a rendering of sammā.
The three aspects in the development of understanding towards the Fourth Noble Truth are - ““This is the noble truth of the practice leading to the destruction of stress”.., Now to what “this noble truth of the practice leading to the destruction of stress” refers should be developed...; Now to what “this noble truth of the practice leading to the destruction of stress” refers has been developed ....”
2
This rendering of sammā which is usually translated as “right” with a meaning of whole, or complete, is based in-part on the concluding part of some suttas such as the Gaṇakamoggallāna Sutta MN107.17 which says “Just as, lord Gotama set (something) upright that was lying overturned....” it is opposed to micchā meaning incomplete, dissident; wrong.
3
The Mahācattārīsaka Sutta MN117 says “Mendicants, indeed the noble, passionless mind endowed with the noble path, developing the noble path with discernment, the faculty of discernment, the strength of discernment, investigation of dhamma step toward awakening, the path factor of upright perspective of the path.” The Khn Dhp verse 183 “Do not perform any unskilful acts, skilful acts are the way of a mendicant, so purify your own mind - this is the wisdom the Buddhas teach” could be seen as a simple device to use Upright perspective, effort, & mindfulness.
Upright perspective is assisted by virtue, learning, discussion, serenity, and insight, in the The Mahāvedalla sutta MN43.14, where it also has mind deliverance & discernment deliverance as its results.
4
Upright Perspective, here, could be seen as how we review any given situation. Also this description is called supermundane upright perspective, mundane upright perspective is described as “There is what is given, offered and sacrificed, skilful and unskilled acts do have consequences or end result, this world, and the other world do exist, there are mothers, fathers, and spontaneously born beings, and there are also recluses and priests who have traversed the upright path until complete perfection, so by their own efforts, realizing this world and the world beyond, declare it.” Mahācattārīsaka Sutta MN117 (excerpt.)
5
The Mahācattārīsaka Sutta MN117, clarifies this as “Mendicants, indeed the noble, passionless mind endowed with the noble path, developing the noble path will intend to logically reflect on, and apply the mind to fix upon subject using verbal fabrications”
6
This is referring to sense restraint, non-covetousness, and virtue, namely, moral restraint by means of the code of conduct (pātimokkha-saṁvara-sīla) see also the Dvedhāvitakka Sutta MN19.8. The Mahācattārīsaka Sutta MN117, says the dissident version of this is “Having the intent towards sensuality - this is what dissident intentions are!”
7
A pseudonym for friendliness (metta), Brahma-viharas; see also the Dvedhāvitakka Sutta MN 19.9. The Mahācattārīsaka Sutta MN117 says the dissident version of this is “Having the intent towards ill-will - this is what dissident intentions are!”
8
A pseudonym for altruism (karuna), Brahma-viharas; see also the Dvedhāvitakka Sutta MN 19.10. The Mahācattārīsaka Sutta MN117, says the dissident version of this is “Having the intent towards harm - this is what dissident intentions are!”
9
See also the Sekha Sutta MN53.7 & recollection of virtue. Here within the threefold training virtue seams to be a pseudonym for the moral code of the Buddhas followers, both lay and samana.
10
See also the Mahācattārīsaka Sutta MN117.19/20 which clarifies that dissident speech is the non-abstenation of these types of speech& Iti25.
11
The fourth precept - “I take upon myself the precept for abstaining from False Speech.”
12
Divisive, i.e., destroys friendships or reputations.
13
Hurts others, abusive - Patimokha rule pācittiyā 2.
14
Ten topics recommended for conversation are on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and on the knowledge & vision of release. The key to well spoken speech found in AN 5.198 Vaca Sutta, being “It is spoken at the right time. It is truthful. It is spoken due to friendliness. It is spoken for the listeners benefit. It is spoken with a mind of good-will.”
15
Bestial talk is described as conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not." in AN 10.69 Kathavatthu Sutta.
16
See also the Mahācattārīsaka Sutta MN117.25/26.
17
The first precept - “I take upon myself the precept for abstaining from Intentionally causing living beings to die.”
18
The second precept - “I take upon myself the precept for abstaining from Thievery.”
19
Sharing as opposed to stealing see Dāna Sutta It26.
20
Third Precept of the Five Precepts, “I take upon myself the precept for abstaining from misconduct based on sensual desire.” however changes to, “I take upon myself the precept for abstaining from Incomplete chastity regarding the holy life.”within the eight precepts.
21
The contemplation on Kamma found in the five subjects for frequent recollection is - I am the owner of my actions, heir to my actions, born of my actions, related to my actions, supported by my actions. Whatever action I do, for good or ill, I will bethe heir of its results.
22
For a mendicant this would be (in general terms) practising Dhamma to realise Dhamma; or living in accord with Dhamma, wrong livelihood would be for ones own benefit. See also the Mahācattārīsaka Sutta MN117.31/32.
23
The Vaṇijjā Sutta AN5.177, gives five types of work a lay person should avoid "Business in weapons, human beings, meat, intoxicants, and poison." and DN2 gives a long list of bestial work of a contemplative from fortune telling to purification rituals, although the Tālapuṭa Sutta SN42.2 & the Yodhājīva Sutta SN42.3 suggest that some types of work inherently go against seeing things as they are, and can increase delusion or other specific unwholesome states, so should be avoided.
24
See also the Mahācattārīsaka Sutta MN117, Ubhayattha Sutta It23 & Dukkhavihāra Sutta It28. Khn Dhp 183 may also be expressing upright perspective, effort & mindfulness in simple terms?
25
See also the Mahācattārīsaka Sutta MN117. Khn Dhp 183, may also be expressing upright perspective, effort & mindfulness in simple terms?
26
The Mahāvedallasutta MN43.20, describes five factors to be abandoned and five to be cultivated for sammāsamādhi, Cūḷavedalla sutta MN44.12, has Satipaṭṭhāna as a sign of concentration (samadhikkhandha), The Mahācattārīsaka Sutta MN117, states the other aspects of the eightfold path are the attachments and accessories for sammāsamādhi, and the Sevitabbāsevitabba sutta MN111.4, describes 11 features of jhāna. An alternative sammāsamādhi can be seen in the Janavasabha Sutta DN18.27; Mahācattārīsaka sutta MN117.3. The Samādhi Sutta SN45.28; Samādhiparikkhāra Sutta AN7.42.
27
In Chinese 'jue' which Thich Nhat Hanh translates as perception in Transforming & Healing 1990, Parallax Press; pp144.
28
In Chinese 'gian' which Thich Nhat Hanh translates as observation in Transforming & Healing 1990, Parallax Press; pp144.
29
Although these are described as verbal formations within Cūḷavedalla sutta MN44.15, Saṃyutta Nikāya36.11 mentions one's ability to speak ceases.
30
Happiness and joyful-interest are mentioned as preliminary factors of jhāna in DN2.75.
31
Another, less frequent, description of the first jhāna factors includes 'cittass'ekaggata' which can be translated as unification of mind, although it can also be translated as one-pointedness of mind, however as cetaso ekodibhāva can also be translated in both ways, it would be reasonable to assume a earlier stage of mental unification, where the mind is unified upon the object, although not completely stable due to the verbal formations still being present.
32
Described as upright intention in the Samaṇamaṇḍikā Sutta MN78.
33
Described as the cessation of wholesome intention in the Samaṇamaṇḍikā Sutta MN78; and as noble silence in Saṃyutta Nikāya21.1, due to the factors of vitaka & viccara no longer being present.
34
Sometimes called the imperturbable, however this designation is also used for the four formless attainments which are developed from the fourth absorption. The Mahasuññata Sutta, MN 122, mentions that all four postures can be practised, as-well as talking, and thinking. This may suggest that the whole of the Sampajānapabbaṃ section 2.3 can be practised in any jhāna.
35
The simile of the raft; found in Alagaddūpama Sutta MN 22: explicitly says that even the path should be transcended, not to mention unwholesome things! This is referring to the ninth & tenth folds of the path, that of Complete Wisdom and Complete Awakening. Complete being a rendering of sammā.
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