MN 38
PTS: M i 256
I have heard that at one time, the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. Now at this time, this harmful view had sprung up in the monk Sati the Fisherman’s Son: “As I understand the Dhamma taught by the Blessed One, it is just this same mind, this same consciousness, that runs and wanders on from one birth to the next, not another.” A large number of monks heard about this, so they went to Sati, the Fisherman’s Son, and asked him, “Is it true, friend Sati, that you believe in this wrong view that there is one single, continuous awareness, one mind that wanders from one birth to another?”
“That’s exactly it, friends.’’
So the monks, wishing to pull Sati the Fisherman’s son away from that wrong view, cross-questioned him back and forth, and reproached him for it, saying “Don’t say that, friend Sati. Don’t make a false representation of the Blessed one, for it’s not good to make a false representation of the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has said that the appearance of awareness[1] is dependent on conditions, since without the necessary condition, there is no awareness that arises.’’ And yet, even though he was cross-questioned and reprimanded by these monks, the monk Sati the Fisherman’s Son, because of stubborn attachment to his wrong view, continued to insist, “That is the case, friends. I understand the Dhamma taught by the Blessed One such that it is just this consciousness, this awareness, this very mind, that runs and wanders on from birth to birth, and not another.”
So when the monks were unable to pull him away from his wrong view, they went to see the Blessed One and when they arrived, having bowed down to him, they sat to one side and told him what had happened.
So the Blessed One told a certain monk, “Come, monk. In my name, call the monk Sati the Fisherman’s Son, saying ‘The Teacher calls you, friend Sati.’”
“As you say, venerable,” the monk answered, and he went to the monk Sati the fisherman’s son and when he arrived he said “The Teacher calls you, friend Sati.”
“As you say, friend,” the monk Sati the Fisherman’s Son replied. Then he went to the Blessed One and, when he arrived, having bowed down to him, sat to one side. The Blessed One said to him, “Is it true, Sati, that you believe this wrong view?”
“That’s exactly it, venerable. I understand the Dhamma taught by the Blessed One. It is just this awareness, this very mind, that runs and wanders on from birth to birth, and not another.”
“What awareness is that, Sati?”
“This speaker, this knower, venerable, the one who experiences the results of good and bad actions in this life.”
“Worthless man, to whom do you think I have taught the Dhamma in this way? Haven’t I, in many ways, explained that the appearance of awareness is dependent on conditions, since without the necessary condition, there is no awareness that arises? But you, through your own wrong understanding, not only wrongly represent us, but also dig yourself up by the root and create a great deal of harm for yourself in the future. This will lead to your long-term hurt and suffering.”
Then the Blessed One said to the monks, “What do you think, monks? If right understanding of the Dhamma so as to see results, is like using two sticks and friction to create heat and make fire –is Sati even slightly warm?”
“No, venerable, how could he be?”
When this was said, the monk Sati, the Fisherman’s Son, sat silent, ashamed, his shoulders drooping, his head down, unhappy and at a loss for words.
Then the Blessed One said to him, “Worthless man, you will be known by your own harmful view. I will ask the monks about this.”
The Blessed One then spoke to the monks, “Monks, do you too understand the Dhamma as taught by me in the same way that the monk Sati does, when, through his own poor understanding, he not only misrepresents us, but also digs himself up by the root, and creates a lot of future harm for himself?”
“No venerable, for in many ways the Blessed One has said the appearance of awareness is dependent on conditions, since without the necessary condition, there is no awareness that arises.’”
“It’s good, monks, that you understand the Dhamma taught by me in this way, for in many ways I have explained it as you have said.”
Different Categories of Awareness at the six senses.
Awareness is known according to the particular condition (food) dependent upon which it arises. Awareness that arises based on the eye, and colour and light is called eye-awareness – (that is, the thing that sees, the fact of ‘seeing.’ )(Cakku vinnana)
Awareness that arises based on the ear and on sound, is called ear awareness (the thing that hears, the fact of ‘hearing.’) (Sota vinnana).
Awareness that arises based on the nose and smell, is called awareness at the nose (the thing that smells, the fact of ‘smelling.’ ) (Ghana vinnana).
Awareness that arises based on the tongue and taste, is called awareness at the tongue (the thing that tastes, the fact of ‘tasting.’) (Jihva vinnana).
Awareness that arises based on the body and physical sensation, is called awareness at the body (the thing that physically senses, the fact of physically sensing something.) (Kaya vinnana).
Awareness that arises based on the mind and thoughts, is called awareness at the mind. (the thing that knows thoughts and ideas, the fact of ‘knowing.’ )(mano vinnana).
It is like fire: it is considered according to the fuel with which it burns – a fire that burns fueled by wood is a wood fire, a fire that burns fueled by woodchips is called a wood-chip fire, a fire that burns fueled by grass is a grass-fire, a fire that burns fueled by cow-dung is a cow-dung fire, a fire that burns fueled by husks is called a husk-fire, a fire that burns fueled by rubbish is called a rubbish fire – in the same way consciousness is known according to the particular condition (food) dependent upon which it arises.
Monks, “This awareness at the sense door is there,” – do you see that?
Yes, venerable.
“It wakes up when the object (food) is there,” – do you see that?
“Yes venerable.”
“Monks, do you see that this awareness at the sense door dies away when the object is not there, when its food is stopped?”
“Yes, venerable.”
If someone is asking the question of whether the awareness is really there, does it mean they have doubt?”
“Yes, venerable.”
If someone is asking the question of whether it really wakes up when the object (fuel) is there – does it mean they have doubt?”
“Yes, venerable.”
“If someone is asking the question of whether it really dies away when the object is not there – then does it mean they have doubt?”
“Yes, venerable.”
When you SEE it with wisdom for yourself, that this awareness at the sense door is there – then can you still have doubt?
“No, then there can be no more doubt, venerable.”
When you see it with wisdom for yourself, that it really wakes up when the object (fuel) is there – then can you still have doubt?
“No, there can be no more doubt, venerable.”
“When you see it with wisdom for yourself, that this awareness dies away when the object is not there – then can you still have doubt?
“No, then there can be no more doubt, venerable.”
Do you now have any doubt that this awareness at the sense doors is there?
“No, we have no doubt, venerable.”
Do you now have any doubt that it wakes up when the object (fuel) is there?
“No, we have no doubt, venerable.”
Do you now have any doubt that this awareness dies away when its food is stopped, when the object is not there?
“No, we have no doubt, venerable.”
Monks, have you seen with wisdom that this awareness at the sense door is there?
“Yes, venerable.”
Have you seen with wisdom that it wakes up when the object (fuel) is there?
“Yes, venerable.”
Have you seen by with wisdom that awareness dies away when its food is stopped, when the object is not there?
“Yes, venerable.”
“Monks, I have taught the Dhamma as being like a raft. It is for crossing over, not for holding onto. Now, if someone sticks to this view that you have just stated– even a view so pure, so bright – if he loves it, holds it dear to him, thinks of it as ‘mine,’ is he using it for crossing over, or is he holding onto it?”
“He is holding onto it venerable.”
“Now, if someone does not stick to this view – so pure, so bright – if he does not love it, does not hold it dear, does not think of it as ‘mine,’ then is he using the Dhamma for crossing over, or is he holding onto it?”
“He is using it rightly for crossing over, venerable.”
“Monks, there are these four foods that maintain those ones who have come into being, or support those who are in search of a place to be born. What are the four? Physical food, ordinary or refined, contact as the second, old kamma as the third, and consciousness[2] (basic consciousness at rebirth) as the fourth.
Now what is the base of these four foods, what is their origination, what brings them into existence?
Desire is the base of these four foods.
And what is the base of desire?
Vedana (evaluation or feeling of agreeable/disagreeable) is the base of desire.
And what is the base of vedana?
Contact is the base of vedana.
And what is the base of contact?
The six sense doors and six sense objects are the bases of contact.
And what is the base of the six sense doors and objects, what brings them into existence?
Body (physical form) and mind are the base for the six sense doors and six sense objects.
And what is the base, the source of body and mind?
Basic consciousness is the base of body and mind.
And what is the base, the source of basic consciousness?
Actions (mental, verbal and physical, creating results for good or bad) (sankhara) are the source of consciousness.
And what is the base, the source of actions?
Ignorance (avijja) is the source of actions.
So ignorance is the necessary condition for actions.
Actions are the necessary condition for basic consciousness.
Basic consciousness is the necessary condition for body and mind.
Body and mind is the necessary condition for the six sense doors and objects.
The six sense doors and objects are the necessary bases of contact.
Contact is the necessary condition for vedana
Vedana is the necessary condition for desire.
Desire is the necessary condition for attachment (and self-making)
Attachment is the necessary condition for being
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
This has been said, that birth is the necessary condition for ageing and death. Monks, is it really like this, or not?
Venerable, birth is the necessary condition for ageing and death. That is how we understand it.
It has been said that being (bhava) is the necessary condition for birth. Is it really like this, or not?
Venerable, being is the necessary condition for birth: that is how we understand it.
It has been said that attachment is the necessary condition for being. Is it really like this, or not?
Venerable, attachment really is the necessary condition for being. That is how we understand it.
It has been said that desire is the necessary condition for attachment. Is is really like this, or not?
Venerable, desire really is the necessary condition for attachment, that is how we understand it.
It has been said that vedana is the necessary condition for desire. Is it really like this, or not?
Venerable, vedana really is the necessary condition for desire. That is how we understand it.
It has been said that contact is the necessary condition for desire. Is it really like this, or not?
Venerable, contact really is the necessary condition for desire. That is how we understand it.
It has been said that the six senses (and six sense objects) are the necessary condition for contact. Is it really like this, or not?
Venerable, the six senses and six sense objects are the necessary condition for contact. That is how we understand it.
It has been said that body and mind is the necessary condition for the six senses and six sense objects. Is it really like this, or not?
Venerable, body and mind is the necessary condition for the six sense doors and six sense objects. That is how we understand it.
It has been said that basic consciousness is the necessary condition for body and mind. Is it really like this, or not?
Basic consciousness is the necessary condition for body and mind. That is how we understand it.
It has been said that actions are the necessary condition for basic consciousness. Is it really like this, or not?
Venerable, actions are the necessary condition for basic consciousness. That is how we understand it.
It has been said that ignorance is the necessary condition for actions. Is it really like this, or not?
Venerable, ignorance is the necessary condition for actions. That is how we understand it.
When one thing is, the other comes to be. With the arising of one comes the arising of the other.
Now when ignorance fades away and ends with nothing remaining, there is the end of actions.
When actions end, there is the ending of basic consciousness.
When [rebirth] consciousness ends, there is the ending of body and mind.
When body and mind ends, there is the ending of the six sense doors and six sense objects.
When the six sense doors and six sense objects end, there is the ending of contact.
When contact ends, there is the ending of vedana.
When agreeable and disagreeable feelings end, there is the ending of desire.
When desire ends, there is the ending of attachment.
When attachment ends, there is the ending of being.
When being ends, there is the ending of birth.
When birth ends, then there is the ending of old age, death, sadness, suffering, pain, crying and despair. That is how this entire mass of pain and suffering comes to an end.
This has been said, that when birth ends, then there is the ending of old age and death. Is it really like this, monks, or not?
Venerable, when birth ends, then there is the ending of old age and death. That is how we understand it.
This has been said; that when being ends, then there is the ending of birth. Is it really like this, monks, or not?
Venerable, when being ends, then there is the ending of birth. That is how we understand it.
This has been said: that when attachment ends, then there is the ending of being. Is it really like this, monks, or not?
Venerable, when attachment ends, then there is the ending of being. That is how we understand it.
This has been said: that when desire ends, then there is the ending of attachment. Is it really like this, or not?
Venerable, when desire ends, then there is the ending of attachment. That is how we understand it.
This has been said, that when vedana ends, then there is the ending of desire. Is it really like this, monks, monks, or not?
Venerable, when vedana ends, then there is the ending of desire. That is how we understand it.
This has been said, that when contact ends, then there is the ending of feeling. Is it really like this, monks, or not?
Venerable, when contact ends, then there is the ending of vedana. That is how we understand it.
This has been said, that when the six sense doors and six-sense objects end, then there is the ending of contact. Is it really like this, monks, or not?
Venerable, when the six sense doors and six sense-objects end, then there is the ending of contact. That is how we see it.
This has been said, that when body and mind end, then there is the ending of the six sense doors and six sense objects. Is it really like this, monks, or not?
Venerable, when body and mind end, then there is the ending of the six sense doors and six sense objects. That is how we see it.
This has been said, that when basic consciousness ends, then there is the ending of body and mind. Is it really like this, monks, or not?
Venerable, when basic consciousness ends, then there is the ending of body and mind. That is how we understand it.
This has been said, that when actions end, then there is the ending of basic consciousness. Is it really like this, monks, or not?
Venerable, when actions end, then there is the ending of basic consciousness. that is how we understand it.
This has been said: that when ignorance ends, then there is the end of actions. Is it really like this, monks or not?
Venerable, when ignorance ends, then there is the end of actions. That is how we understand it.
That is good, monks, that you say this, and I too say the same.
When one thing is not, the other is not. From the ending of one thing comes the ending of the other.
Now monks, knowing and seeing in this way, would you run after the past, thinking “Were we in the past? Were we not in the past? What were we in the past? How were we in the past?”
No, venerable, we would not run after the past in that way.
Knowing and seeing in this way, would you run after the future, thinking, “Will we be in the future? Will we not be in the future? What will we be in the future? How will we be in the future?
No, venerable, we would not run after the future in that way.
Knowing and seeing in this way, would you be confused about the present moment, thinking, “Am I? Am I not? What am I? Who am I? How am I? Where has this being come from? Where is it going?”
“No, venerable, we would not be confused about the present moment.”
“Knowing and seeing in this way, would you say, “The Teacher is our respected guide. We speak in this way out of respect for the Teacher’?”
“No, venerable.”
“Knowing and seeing in this way, would you turn to another teacher?”
“No, venerable.”
“Knowing and seeing in this way, would you return to the rites, rituals, ceremonies of other spiritual leaders, would you see them as being worth anything?”
“No, venerable.”
“Is it the case that you speak simply in line with what you have known, seen and understood for yourselves?”
“Yes, venerable, we just speak the truth of what we have seen for ourselves.”
“Well done, monks! You have been guided by me in this teaching that is to be seen here and now – timeless, open to be looked into and verified, applicable in the life every moment, and to be seen for oneself. For when I have spoken of how this Dhamma is to be seen here and now for oneself, it was this that I was referring to.”
The Birth and Growth of a Being
Monks, the embryo (unborn baby) starts to grow with the coming together of three things.
In one case, there is no union of mother and father, the mother is not in her season, and there is no being driven by kamma ready to take birth (gandabba). In this case no unborn child will start to grow.
In another case, there is the union of mother and father, but there is no being driven by kamma ready to take birth. In this no unborn child will start to grow.
But when there is the union of the mother and father, the mother is in her season and there is at that moment a being driven by kamma ready to take birth, then with this coming together of three things, the unborn child starts to grow.
Then, for nine or ten months the mother protects the unborn child in her womb with great anxiety, as a heavy load. At the end of nine or ten months she gives birth with great anxiety, as a heavy load. When the child is born, she feeds it with her own blood – for mother’s milk is called blood in the practice of the noble ones.
As the child grows and his senses and capabilities become more mature, he plays at children’s games: toy plows, stick games, gymnastics, toy windmills, toy carts, and a toy bow and arrow.
As the child grows and his senses and capabilities become even more mature, he enjoys himself through the five forms of sensuality: light and colour seen through the eye – agreeable, pleasant, lovely, arousing desire; sounds heard through the ear, smells smelled through the nose; flavours tasted through the tongue; physical sensations sensed through the body – all agreeable, pleasant, lovely, arousing desire.
When he sees light and colour through the eye, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to the body, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment and self-making (upadana). From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
When he hears sound through the ear, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to the body, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment. From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
When he smells an odour through the nose, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to the body, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment. From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
When he hears tastes a flavour through the tongue, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to the body, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment. From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
When he senses a physical sensation on the body, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to the body, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment. From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
When he knows a thought in the mind, he sticks to what is pleasant and resists what is unpleasant. He lives without any mindfulness in regard to body or mind, with a small and limited mind. He does not know the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Busy in this way with both following like, and resisting dislike, he rolls in any emotion he feels – pleasure, pain, neither pleasure nor pain – welcomes it, sticks to it. As he rolls in that emotion, welcomes it and sticks to it, happiness and pleasure arises. Now any happiness or pleasure in emotion is attachment. From attachment being there, then there is being.
Being is the necessary condition for birth.
Dependent on birth, old age, death, sadness, suffering, pain, crying and despair, all come into being. It is in this way that this whole mass of pain and suffering is born.
The Path to Unlimited Awareness
It can be that a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma, beautiful in its beginning, beautiful in the middle, beautiful in the end. He teaches the holy life, both in its details and in its overall aim, entirely perfect, completely pure.
The ordinary person who has already been mentioned, on hearing the Dhamma, gathers trust in the Tathagata and thinks, “Household life is a trapped, closed, dusty path. Life as a monk is the open air. It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, like a polished shell. Why don’t I shave off my hair and beard, and putting on the red robe, leave my life at home and go to live homeless as a monk?”
So after some time he gives up whatever wealth he has, big or small, leaves his circle of relatives, big or small, shaves off his hair and beard, puts on the red robes and leaves his life at home to live homeless as a monk.
Good and Pure Actions
When he has left his home life in this way, then as part as the monk’s training and way of life, he gives up killing and refuses to take part in killing. He lives with his spear laid down, his knife laid down, careful, full of pity and compassion for the wellbeing of all living beings.
Giving up stealing, he refuses to take part in stealing. He takes only what is given, accepts only what is given, lives not by sly and sneaky ways but by means of a self that has become pure. This too is part of his goodness.
Giving up sexuality, he lives a celibate life, detached, refusing to take part in the sexual act that is the way of the villager.
Giving up lying, he refuses to lie. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
Giving up speech of conflict, non-harmonious speech, he speaks no words to divide, no back-biting. What he has heard in one place he does not tell in another place to break apart people who are together. Bringing together those who have broken apart and cementing those who are united, he loves harmony, finds contentment in harmony, enjoys harmony, speaks things that create harmony.
Giving up abusive speech, he speaks no harsh or abusive words. He speaks words that are soft and easy to the ear, that are affectionate, that go to the heart, that are polite, gentle and pleasing to people in general.
Giving up useless chatting, and talking nonsense, he does not take part in nonsense-talking. He speaks at the right moment, speaks what is truth, what is in line with the aim, the Dhamma and the practice. He speaks words worth treasuring, well-timed, reasonable, limited, and connected with the aim.
He does not damage seed and plant life.
He eats only once a day, not taking any meal in the evening or food at the wrong time of day.
He gives up dancing, singing, instrumental music, and shows.
He gives up wearing jewellery and making himself beautiful with perfumes and makeup.
He gives up high and comfortable beds and seats.
He gives up accepting gold and money.
He gives up accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, chickens and pigs, elephants, horses, fields and property.
He gives up running messages, buying and selling, dealing with false scales, false metals and false measure, bribery, deception and cheating.
He gives up any kind of torture, execution, imprisoning, highway robbery, thievery and violence.
He is happy enough with a set of robes to protect his body, and alms food to still his hunger. Just as a bird, wherever it goes, flies with its wings as its only thing to carry, so too he is happy enough with a set of robes to cover his body and alms food to still his hunger. Wherever he goes, he takes only his barest necessities with him.”
With these things that make up the different parts of his goodness, he is happy inside because he knows that he does good and that he lives in a way that is blameless.
Sense Restraint
When seeing colour and light through the eye, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply colour and light.) If the awareness of the eye were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the eye.
When hearing sound through the ear, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply sound.) If the awareness of the ear were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the ear.
When smelling an odour through the nose, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply smell.) If the awareness of the nose were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the nose.
When tasting flavour through the tongue, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply flavours – sweet, sour, salty, bitter, astringent.) If the awareness of the tongue were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the tongue.
When sensing physical sensation on the body, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply sensation – heat, cold, pressure.) If the awareness of the body were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the body.
When knowing a thought in the mind, he does not pay attention, follow or react to its characteristics, marks, and qualities. (That is, whatever it is, he knows it as simply thought.) If the awareness of the mind were left open and unguarded, then desires and sorrows, wrong unwholesome things, would enter and take over; therefore he practices self-discipline and keeps guard over the awareness of the mind.
He acts with deliberation and mindfulness in all his movements: when going forward and coming back, when looking forward and looking aside, when bending and stretching his arms and legs, when carrying his outer robe, bowl and robes, when eating, drinking, chewing and tasting; when urinating and defecating, when walking, standing, sitting, sleeping, waking, speaking and staying silent: [in all movements he is mindful right at the moment of the action, where the action is created in the mind, before he actually moves].
With this coming together of goodness, this protection of the six sense doors and this constant awareness and attention, he looks for a peaceful and isolated shelter – a place in the wilderness, the shade of a tree, a mountain, a clearing in the forest, a hillside cave, a burial ground, the open air, a pile of straw. After his meal, coming back from his alms round, he sits down, crosses his legs, holds his body upright and brings his attention to the location of the mind.
Letting go all desire for worldly things, he lives with a mind free from sensual desire. He cleans his mind of wishing, longing, craving and desire for any worldly thing. Letting go ill-will, irritation and anger, he lives with a mind free of ill-will, compassionate for the well-being of all living beings. He cleans his mind of ill-will, irritation and anger. Letting go of laziness and sleepiness, he stays with a mind free of laziness and sleepiness, aware, alert, attentive, clear-sighted. He cleans his mind of laziness and sleepiness. Letting go of agitation and anxiety, he stays there undisturbed, his mind still and quiet inside. He cleans his mind of agitation and anxiety. Letting go of doubt, he stays there having crossed over doubt, with no confusion about what is right and wrong. He cleans his mind of doubt.
The Four Jhanas
When he has given up these five enemies – flaws in awareness that weaken wisdom like weak links in a chain – then, when his mind is detached from sensual desires, without unwholesome states, he enters and continues in the first jhana, which includes thinking and analysing, as well as the joy and happiness which is born from detachment from unwholesome qualities.
As thinking and analysing stops, and calm and concentration grows, he enters and continues in the second jhana, without thinking or analysing, and with joy and happiness born of inward concentration.
As joy passes away, he meditates detached and neutral, mindful and with clear awareness, experiencing physical comfort and ease, so that the noble ones say of him, ‘here is one who is mindful and detached, while living in ease.’ In this way, he enters and continues in the third jhana.
By abandoning physical agreeable and disagreeable feelings, along with the previous stopping of mental joy and unhappiness, he attains and continues in the fourth jhana, in which there is neither joy nor sorrow, nothing agreeable nor disagreeable: pure detachment and mindfulness.
Unlimited Awareness
When he sees light and colour through the eye, he does not stick to what is pleasant or resist what is unpleasant. He lives with mindfulness established in regard to the body, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
When he hears sound through the ear, he does not stick to what is pleasant or resists what is unpleasant. He lives with mindfulness established in regard to the body, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
When he smells an odour through the nose, he does not stick to what is pleasant and resists what is unpleasant. He lives with mindfulness established in regard to the body, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
When he hears tastes a flavour through the tongue, he does not stick to what is pleasant and resist what is unpleasant. He lives with mindfulness established in regard to the body, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
When he senses a physical sensation on the body, he does not stick to what is pleasant and resists what is unpleasant. He lives with mindfulness established in regard to the body, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
When he knows a thought in the mind, he does not stick to what is pleasant or resist what is unpleasant. He lives with mindfulness established in regard to body and mind, with a great and unlimited mind. He knows the reality of the freedom through detachment and freedom through wisdom, where bad qualities end with nothing remaining.
Having given up both welcoming and opposing, he does not roll into, welcome or stick to anything that he feels, whether agreeable, disagreeable or neutral. When he does not stick to any feeling, the enjoyment and delight in feeling dissolves and disappears. With the ending of enjoyment and delight, there is the ending of attachment.
With the ending of attachment, there is the end of being.
When being ends, there is the end of birth.
When birth ends, old age, death, sadness, suffering, pain, crying and despair, all come to an end. It is in this way that this whole mass of pain and suffering comes to an end.
Monks, remember this, my brief teaching of release through the destruction of desire; and remember Sati, the Fisherman’s Son, as being tied up in the great net of desire, the great tangle of craving.” That is what the Blessed One said. Satisfied and joyful at heart, the monks delighted in the Blessed One’s words.
[1] Vinnana is translated as ‘awareness’ ; this is a shortcut for ‘awareness at the six senses’ or more precisely ‘seeing, hearing, smelling, tasting, physically sensing, and knowing.’ This vinnana is the awareness that arises ‘dependent on conditions’ – as it is dependent on the six senses and their objects for it to arise.
There is another meaning of vinnana which we will translate as ‘consciousness’. This vinnana is the underlying thread that is carried over from one existence to another, and that is the necessary condition based on which this body and mind are formed.
[2] Vinnana – the the underlying thread that carries one existence to another. There is a simile that the body and mind are like the wax and wick of a candle, and vinnana is like the flame. When the candle burns down low, both the wax and wick are consumed, but the flame can be transferred to another candle and continues.