Thus I have heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
Then the Bhagavaan addressed the bhikshus: “There is one path that purifies beings’ conduct, removes sorrow, eradicates afflictions, attains great wisdom, and realizes Nirvaana – namely, the removal of the five hindrances and the establishment of the four foundations of mindfulness.
Why is it called ‘the one path’?
Because it requires unified concentration of mind – this is ‘the one’.
What constitutes ‘the path’?
It is the Noble Eightfold Path:
- Right View,
- Right Intention,
- Right Speech,
- Right Action,
- Right Livelihood,
- Right Effort,
- Right Mindfulness, and
- Right Concentration.
This is called ‘the Path’, ‘this is the one path to liberation.’“
“What are the five hindrances to be removed?
They are:
- sensual desire,
- ill will,
- restlessness and remorse,
- sloth and torpor, and
- doubt.
These are the five hindrances to be removed.”
“How does one establish the four foundations of mindfulness?
Here a bhikshu observes the body internally, abandoning evil thoughts, free from sorrow;
observes the body externally, abandoning evil thoughts, free from sorrow;
observes the body both internally and externally, abandoning evil thoughts, free from sorrow.
He observes feelings internally with clarity, externally, and both internally and externally;
observes the mind internally with clarity, externally, and both internally and externally;
observes dharmas internally, externally, and both internally and externally with clarity.”
“How does a bhikshu observe the body internally with joyful clarity?
A bhikshu systematically observes this body according to its characteristics, from head to foot, from foot to head, observing that this body is entirely impure, with nothing to be desired.
He discerns: ‘Within this body exist: head hairs, body hairs, nails, teeth, skin; muscles, tendons, bones, marrow, kidneys; heart, liver, diaphragm, spleen, lungs; intestines, mesentery, stomach contents, feces; bile, phlegm, pus, blood, sweat, fat; tears, earwax, saliva, mucus, synovial fluid, urine.’
Thus abiding, he observes the body, eradicating unwholesome thoughts and distress.”
“Furthermore, a bhikshu analytically contemplates: ‘Does this body contain earth element, water element, fire element, or air element?’
Again, O bhikshu! He analyzes this body by its elemental composition—this body consists of four [elements],
just as a skilled butcher or butcher’s apprentice, having dismembered a cow, observes: ‘This is a leg, this is the heart, this is a joint, this is the head.’ Similarly, that bhikshu discerns these elements and observes: ‘This body is composed of earth, water, fire, and wind.’
In this way, the bhikshu contemplates the body with joyful clarity.”
“Moreover, a bhikshu contemplates this body as a porous vessel constantly discharging impurities through its nine apertures. As one might observe the hollow spaces permeating a bamboo thicket or reed marsh, so he perceives this body’s ceaseless oozing of filth. Thus he abides contemplating the body.”
“Furthermore, O bhikshu!
Observe a corpse – dead one night, two nights, three or four nights, five, six, or seven nights – the body bloated, foul, and impure.
Then reflect: ‘My own body is no different – I cannot escape this fate.’
Should a bhikshu observe a corpse being devoured by crows, vultures, or by tigers, wolves, dogs, worms and other creatures,
he should reflect: ‘My own body is no different – I cannot avoid this destiny.’
This is how a bhikshu contemplates the body with awakened clarity.”
“Furthermore, O bhikshu!
Observe a corpse partially eaten and scattered on the ground, foul and impure.
Then reflect: ‘My own body is no different – I cannot escape this reality.’
Next, observe a corpse with flesh completely gone, leaving only blood-smeared bones.
Again reflect: ‘This body of mine is no different.’
Thus does the bhikshu contemplate this body.
Furthermore, O bhikshu!
Observe a corpse with tendons binding the bones like firewood, and reflect: ‘My own body is no different.’
Thus does the bhikshu contemplate this body.”
“Furthermore, O bhikshu!
Observe a corpse with bones disarticulated and scattered – hand bones here, foot bones there;
thigh bones, hip bones, spine bones, rib bones, shoulder bones, neck bones, and skull – all separated.
He reflects: ‘This body of mine is no different. I cannot escape this truth – my body too will disintegrate.’
Thus does the bhikshu contemplates the body with awakened clarity.”
“Furthermore, O bhikshu!
observe a corpse bones bleached white, like seashells.
Reflect: ‘My own body is no different – I cannot escape this truth.’
This is how a bhikshu contemplates his own body.”
“Furthermore, O bhikshu!
When seeing a corpse – its bones gray and crumbling to dust, utterly unattractive, indistinguishable from gray earth – so too, O bhikshu!
contemplate your own body, eliminating unwholesome thoughts, free from sorrow;
This body is impermanent, destined to disintegrate.’
Thus the bhikshu observes the body internally, externally, and both internally and externally, comprehending its empty nature.”
How does a bhikshu observe feelings internally?
Here, when a bhikshu experiences a pleasant feeling, he is aware, “I experience a pleasant feeling.”
When he experiences a painful feeling, he is aware, “I experience a painful feeling.”
When he experiences a neither-painful-nor-pleasant feeling, he is aware, “I experience a neither-painful-nor-pleasant feeling.”
If he experiences a pleasant feeling arising from food, he is aware, “I experience a pleasant feeling arising from food.” If he experiences a painful feeling arising from food, he is aware, “I experience a painful feeling arising from food.” If he experiences a neither-painful-nor-pleasant feeling arising from food, he is aware, “I experience a neither-painful-nor-pleasant feeling arising from food.”
If he experiences a pleasant feeling unrelated to food, he is aware, “I experience a pleasant feeling unrelated to food.” If he experiences a painful feeling unrelated to food, he is aware, “I experience a painful feeling unrelated to food.” If he experiences a neither-painful-nor-pleasant feeling unrelated to food, he is aware, “I experience a neither-painful-nor-pleasant feeling unrelated to food.”
Thus, a Bhikshu observes feelings internally.
14. Furthermore, when a Bhikshu experiences a pleasant feeling, at that time there is no painful feeling—he is aware, “I am experiencing a pleasant feeling.”
When he experiences a painful feeling, at that time there is no pleasant feeling—he is aware, “I am experiencing a painful feeling.”
When he experiences a neither-painful-nor-pleasant feeling, at that time there is neither pain nor pleasure—he is aware, “I am experiencing a neither-painful-nor-pleasant feeling.”
He dwells contemplating the nature of arising in feelings, dwells contemplating the nature of passing away in feelings, and dwells contemplating both the arising and passing away in feelings. Or, he establishes mindfulness that “There is feeling” to the extent necessary for knowledge and awareness, remaining independent, not clinging to anything in the world. In this way, he is not agitated, and through non-agitation, he attains Nirvana:
“Birth is exhausted, the noble life has been lived, what was to be done has been done, there is no further existence in any world”—thus he knows truly.
In this way, the bhikshu observes feelings internally, removing distracted thoughts, free from sorrow; he observes feelings externally, observes feelings both internally and externally, removing distracted thoughts, free from sorrow. Thus, the bhikshu observes feelings internally and externally.
How does a Bhikshu observe the mind and mental phenomena with mindfulness?
When a Bhikshu has a mind of lust, he is aware, “I have a mind of lust.” When he has a mind free from lust, he is aware, “I have a mind free from lust.”
When he has a mind of hatred, he is aware, “I have a mind of hatred.” When he has a mind free from hatred, he is aware, “I have a mind free from hatred.”
When he has a mind of delusion, he is aware, “I have a mind of delusion.” When he has a mind free from delusion, he is aware, “I have a mind free from delusion.”
When he has a mind of attachment, he is aware, “I have a mind of attachment.” When he has a mind free from attachment, he is aware, “I have a mind free from attachment.”
When his mind is receptive, he is aware, “I have a receptive mind.” When his mind is not receptive, he is aware, “I have a not receptive mind.”
When his mind is distracted, he is aware, “My mind is distracted.” When his mind is not distracted, he is aware, “My mind is not distracted.”
When his mind is scattered, he is aware, “My mind is scattered.” When his mind is not scattered, he is aware, “My mind is not scattered.”
When his mind is expansive, he is aware, “My mind is expansive.” When his mind is not expansive, he is aware, “My mind is not expansive.”
When his mind is boundless, he is aware, “My mind is boundless.” When his mind is not boundless, he is aware, “My mind is not boundless.”
When his mind is concentrated, he is aware, “My mind is concentrated.” When his mind is not concentrated, he is aware, “My mind is not concentrated.”
When his mind is not yet liberated, he is aware, “My mind is not yet liberated.” When his mind is liberated, he is aware, “My mind is liberated.”
Thus, the Bhikshu observes the mind and mental phenomena with unwavering mindfulness.
The bhikshu dwells contemplating the nature of arising in mental phenomena, dwells contemplating the nature of passing away in mental phenomena, and dwells contemplating both the arising and passing away in mental phenomena.
With clear awareness he reflects: “These mental phenomena exist” – to the extent necessary for knowledge and mindfulness. He abides detached, not clinging to anything in the world. When he no longer clings, he becomes free from fear; being free from fear, he is completely liberated; being completely liberated, he attains Nirvana, knowing clearly: “Birth is exhausted, the noble life has been fulfilled, what was to be done has been done, there is no more coming to any state of existence.”
Thus the bhikshu observes mental phenomena internally, establishing mindfulness of the mind, removing distracted thoughts and worries. He observes mental phenomena externally, and observes them both internally and externally, establishing mindfulness of the mind.
In this way the bhikshu continuously maintains awareness of the mind with mindfulness.
How does a bhikshu observe Dharma with mindfulness?
Here, a bhikshu cultivates the enlightenment factor of mindfulness, relying on contemplation, non-attachment and cessation, abandoning unwholesome states.
He cultivates the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity – all relying on contemplation, non-attachment and cessation, abandoning unwholesome states.
Thus does a bhikshu observe Dharma with mindfulness.
Furthermore, O bhikshu! Freed from sensual desires and unwholesome states, he attains and dwells in the first jhaana, which is accompanied by applied thought, sustained thought, and the joy and bliss born of seclusion.
Thus does a bhikshu observe Dharma with mindfulness.
Furthermore, O bhikshu!, with the stilling of applied and sustained thought, he attains and dwells in the second jhaana, which has internal confidence and unification of mind, is without applied and sustained thought, and is filled with the joy and bliss born of concentration.
Thus does a bhikshu observe Dharma with mindfulness.
Furthermore, O bhikshu! With the fading away of joy, he dwells in equanimity, mindful and clearly comprehending, experiencing bliss with the body, and attains and dwells in the third jhaana, of which the noble ones declare: ‘He is blissful who dwells with equanimity and mindfulness.’
Thus does a bhikshu observe Dharma with mindfulness.
Furthermore, O bhikshu! With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhaana, which is neither painful nor pleasant and includes the purity of mindfulness through equanimity.
Thus does a bhikshu observe Dharma with mindfulness.
He dwells contemplating the nature of arising in Dharma, the nature of passing away, and both arising and passing away. With clear awareness he reflects: “These Dharma exist” – to the extent necessary for knowledge and mindfulness. He abides detached, not clinging to anything in the world. When he no longer clings, he becomes free from fear; being free from fear, he is completely liberated, knowing clearly: “Birth is exhausted, the noble life has been fulfilled, what was to be done has been done, there is no more coming to any state of existence.”
O bhikshus, there is one path through which beings attain purification, overcome sorrow, abandon grief, realize supreme wisdom, and achieve Nirvana – that is, the elimination of the five hindrances and the cultivation of the four foundations of mindfulness.
When the bhikshus heard what the Budha said, they followed it with joy.