Dhammanupassana in Vipassana- Contemplation on Dhammas
1. Nivarana Pabba (Section on Impediments)
Dhammanupassana in Vipassana – There are five obstacles in Meditation. A practitioner has to get rid of those hindrances. These arise in the mind so also known as dhamma. When these hindrances arise in mind, do not get influenced by them, be the witness to them instead. When you observe them, they start eradicating from the root level. Whatever is hidden inside, comes to the surface and passes away if your observation is continuous. But if you start reacting, you will be bound by those obstacles. Thus, the process to observe impediments is given below-
And how does a meditator dwells observing, again and again, dhammas as just dhammas (not mine, not I, not self, but just as phenomena)?
In this teaching, a practitioner dwells identifying repeatedly the five impediments or hindrances (nivarana dhamma) as just the five barriers (not mine, not I, not self, but just as phenomena).
And how, he persists in perceiving habitually the five hindrances as just the five impediments or obstacles?
Here, a practitioner knows that “there is sense-desire present in me” when sense-desire (kamachanda) is present in him, or that “there is no sense-desire present in me” when sense-desire is not there in him. He is aware of how sense-desire that has not yet manifested develops, He is aware of how the sense-desire that has emerged is disposed of, and he is aware of the way in which the extinguished sense-desire won’t return.
When ill will (byapada) is present in him, he is aware that “ill will is there in me,” and when the ill will is not, he is aware that “ill will is not present in me.” He is also aware of the process by which unfounded ill will manifests itself; He is aware of how the ill will that has developed is eliminated, and he is aware of how the old animosity won’t resurface in the future.
In the presence of sloth and torpor, he is aware that “there are sloth and torpor present in me,” and in the absence of sloth and torpor, he is aware that “there is no sloth and torpor present in me.” Additionally, he is aware of how torpor and sloth have not yet materialized; He is aware of how the arising sloth and torpor are alleviated; He is aware of how torpor and sloth will not return in the future.
When he experiences distraction and sorrow (uddhacca-kukkucca), he is aware that “there are distraction and sorrow existing in me,” or when he experiences neither, he is aware that “there are no distraction and sorrow existing in me.” He is aware of how worries and diversion that have not yet materialized develop; he is aware of how to let go of the distraction and worry that have surfaced, and He is aware of how the extinguished worry and diversion won’t recur.
When doubt or wavering (vicikiccha) of the mind, is there in him, he is aware of it and knows, “There is doubt or wavering of mind present in me,” or when vicikiccha, or doubt, is absent from him, he is aware, “There is no doubt or wavering of mind present in me.” Additionally, he is aware of how uncertainty or wavering of the mind that has already arisen, how dissipates, and how doubt or wavering the mind has already arisen will not do so in the future.
So he continues to perceive the Dhammas as mere Dhammas (not mine, not I, not ego, not self but only as impermanent phenomena) in himself again and over again. He may also continue to perceive the Dhammas in others over and over again, or he may continue to perceive the Dhammas in both himself and others. He continues to dwell while observing the cause and the real appearance of dhammas, the reason and the real dissolution of dhammas, or both the actual emerging and ending of dhammas along with their causes.
In conclusion, he is well aware that only dhammas exist (not a soul, a self, or I). That awareness is only for gradually developing mindfulness and insight (vipassana). He lives without attaching to anything in the world because he has disassociated himself from craving and incorrect beliefs. Therefore, he dwells on experiencing the five obstacles or hindrances as merely the five obstacles time and time again.
2. Khanda Pabba (Section on Aggregates)
This is the second part of Dhammanupassana. The techniques in this chapter as taught by Buddha are given below-
Here, a practitioner dwells remarking, again and again, the five aggregates of attachment (upadanakkhandha) as just the five aggregates of attachment (not mine, not I, not self but just as phenomena).
And how does he live, seeing the five aggregates of clinging as just the five aggregates of clinging over and over?
In this teaching, he perceives thus: he considers constantly “This is the mere physical body (rupa); this is the cause and exact appearance of the physical body; this is the cause and exact dissolving of the physical body,
This is a sensation (vedana); this is the cause and effect of sensation; this is the cause and effect of dissolution of sensation.
This is perspective (sanna); this is the cause and effect of perspective; this is the cause and effect of dissolution of perspective.
These are psychic formations (sankhara); this is the cause and effect of psychic formations emerging; this is the cause and effect of psychic formations dissolving.
This is awareness (vinnana); this is the cause and effect of awareness emerging; this is the cause and effect of awareness disintegrating.”
Thus he dwells in himself, observing dhammas as only dhammas (not mine, not I, not self, but just as phenomena); or he dwells in others, perceiving dhammas as just dhammas; or he dwells in both himself and others, cognizing dhammas as just dhammas. He dwells in perceiving the cause and the actual appearance of dhammas repeatedly, or he dwells in observing the cause and the actual dissolution of dhammas repeatedly, or he dwells in perceiving both the actual appearance and dissolution of dhammas with their causes repeatedly.
To summarize, he is acutely aware that only dhammas exist (not a soul, a self, or I). That mindfulness is only for developing insight (vipassana) and mindfulness gradually. He dwells without clinging to anything in the world because he is free of cravings and false beliefs. Thus, he dwells in this manner, perceiving the five aggregates of attachment as just the five aggregates of attachment.
3. Ayatana Pabba (Section on Sense Bases)
This is the third part of Dhammanupassana. The techniques in this chapter as taught by Buddha are given below-
A practitioner dwells, again and again, perceiving the six internal and external sense bases (ayatana) as merely the six internal and external sense bases (not mine, not I, not self, but just as phenomena). And how he dwells on perceiving the six internal and external sense bases as just the six internal and external sense bases?
In this teaching, he understands the eye and viewable entities, as well as the fetter that occurs as a result of both. He also understands how the fetter that has not yet arisen arises; how the fetter that has emerged is discarded; how the discarded fetter that has arisen is discarded; and how the thrown away fetter would not arise in the future.
He understands the ear and sounds, as well as the fetter that arises as a result of both. He also understands how the fetter that has not yet arisen arises; how the fetter that has arisen is discarded; and how the trash fetter will not crop up in the future.
He realizes the nose and odors, as well as the fetter that results from both. He also understands how the fetter that hasn’t yet cropped up crops up; how the fetter that has arisen is discarded; and how the discarded fetter will not emerge in the long term.
He comprehends the tongue and tastes, along with the fetter that develops as a result of both. He also acknowledges how the fetter that has not yet come up occurs; how the fetter that has arisen is discarded; and how the thrown-away fetter will not occur in the future.
He is familiar with the body and tactile entities, as well as the fetter that creates as a result of both. He also realizes how the fetter that has not yet emerged emerges; how the fetter that has emerged is disposed of; and how the disposed fetter will not arise in the hereafter.
He understands the mind and mind components (dhamma), as well as the fetter that forms as a result of both. He also understands how the fetter that has not yet formed forms; how the fetter that has formed is deformed; and how the deformed fetter will not form in the future probably.
Thus he dwells, cognizing dhammas as dhammas (not mine, not I, not self, but simply as phenomena) in himself…. He dwells without clinging to anything in the world because he is free of cravings and false beliefs. Thus, he dwells in this manner, acknowledging the six external and internal sense centers as just the six external and internal sense centers.
4. Bojjhanga Pabba (Section on Enlightenment Factors)
Lord Buddha has taught the following methods to practice in this chapter-
And again, he dwells on the seven components of enlightenment (bhojjanga) as only the seven components of enlightenment (not mine, not I, not self, but just as phenomena). And how does he continue to perceive the seven factors of enlightenment as merely the seven variables of enlightenment?
When the enlightenment factor of mindfulness (sati-sambojjhanga) is present in him, he knows, “The enlightenment factor of mindfulness is present in me,” and when it is not present in him, he knows, “The enlightenment factor of mindfulness is not present in me.” He also understands how the yet-to-arise enlightenment factor of mindfulness comes to be, as well as how total fulfillment in developing the already-arisen enlightenment factor of mindfulness comes to be.
While the enlightenment component of the investigative process of phenomena (dhammavicaya bhojjanga) is available in him, he realizes, “The enlightenment component of investigative process of phenomena is present in me,” and when it is not, he understands, “The enlightenment factor of investigative process of phenomena absent in me.” He also understands how the yet-to-arise enlightenment factor of investigating phenomena comes to be, as well as how the entire fulfillment in developing the already arisen enlightenment component of investigating phenomena emerges to be.
When he has the enlightenment attribute of effort (viriya sambojjhanga), he knows, “The enlightenment factor of effort is prevalent in me,” and when he does not have it, he knows, “The enlightenment factor of effort is absent in me.” He also understands how the yet-to-arise enlightenment factor of effort comes to be, as well as how to complete fulfillment in developing the already-arisen enlightenment factor of effort arises to be.
Once the enlightenment aspect of rapture (piti sambojjhanga) is existent in him, he knows, “The enlightenment aspect of rapture is present in me,” and when it is not, he knows, “The enlightenment aspect of rapture is absent in me.” He also understands how the yet-to arise enlightenment aspect of rapture comes to be, as well as how the complete fulfillment in developing the already-arisen enlightenment aspect of rapture arises to be.
When the enlightenment component of tranquility (passadhi sambojjhanga) is prevalent in him, he knows, “The enlightenment factor of tranquility is present in me,” and when it is not, he recognizes, “The enlightenment component of tranquility is not existent in me.” He also understands how the yet-to arise enlightenment factor of tranquility comes to be, as well as how total fulfillment in constructing the already-arisen enlightenment component of tranquility emerges to be.
When the enlightenment component of concentration (samadhi sambojjhanga) is observable in him, he knows, “The enlightenment component of concentration is present in me,” and when it is not, he knows, “The enlightenment factor of concentration is absent in me.” He also understands how the yet-to-arise enlightenment factor of concentration comes to be, as well as how complete fulfillment in developing the already-arisen enlightenment factor of concentration emerges to be.
When the enlightenment element of equanimity (upekkha sambojjhanga) is available in him, he knows, “The enlightenment element of equanimity is present in me,” and when it is not, he understands, “The enlightenment factor of equanimity is absent in me.” He also understands how the yet-to-arise enlightenment element of equanimity comes to be, as well as the final fulfillment in evolving the already-arisen enlightenment element of equanimity.
Thus he dwells, cognizes dhammas as dhammas constantly (not mine, not I, not self, but simply as phenomena) in himself… He dwells without clinging to anything in the world because he is free of cravings and false beliefs. Thus, he dwells in this manner, observing the seven-element of enlightenment as simply the seven variables of enlightenment.
5. Sacca Pabba (Section on Noble Truths)
And again, he dwells on, perceiving the Four Noble Truths as simply the Four Noble Truths (not mine, not I, not self, but just as phenomena). And how long does he dwell on seeing the Four Noble Truths as just the Four Noble Truths? Here (in this teaching), he knows for sure, “This is misery”; he realizes as it actually is, “This is the cause of misery”; he knows as it actually is, “This is the cessation of misery”; he knows for sure, “This is the path that leads to the ending of misery”
There are four parts in Sacca Pabba
- Dukkhasacca Pabba (Section on the Noble Truth of Misery)
- Samudayasacca Pabba (Section on the Noble Truth of the Cause of Misery)
- Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Misery)
- Maggasacca Pabba (Section on the Noble Truth of the Path leading to the cessation of Misery)
a. Dukkhasacca Pabba (Section on the Noble Truth of Misery)
Buddha told Bhikkus, “And what is the Noble Truth of Misery? Birth is Misery, as is old age and death; despair, anguish, physical pain, mental suffering, and grief are also Misery. Being forced to associate with those (people or things) one dislikes is also Misery; being distanced from those one loves or likes is also Misery; wishing for what one cannot obtain is also Misery; in short, the five granules of attachment are Misery.
And what is birth (jati)?
Birth is defined as the origination, conception, emerging into existence, the embodiment of the aggregates, and procurement of the sense-bases of beings in this or that category of beings.
And what is aging (jara)?
It is the aging, the frailty, the loss of teeth, the going grey of hair, the wrinkling of skin, the weakness of vital force, and the decreasing of the sensory capabilities of creatures in this or that grade of beings that is referred to as aging.
And what exactly is death (marana)?
Death is defined as the departing and vanishing, destruction, disappearance, completion of the life span, dissolution of the aggregates (khandha), discarding of the body, and destruction of the physical life force of beings in this or that class of beings.
And what is sorrow (soka)?
Sorrow is defined as the act of anguished, the sorrowful state of mind, the inward sorrow and the inward overpowering sorrow that arise as a result of this or that loss (of relatives or possessions) or this or that painful condition that one undergoes.
And what is lamentation (parideva)?
The crying and lamenting, the act of crying and passionate grief, and the state of lamenting and disappointment about something that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences – this is called lamentation.
And what is physical pain (Dukkha)?
Physical pain refers to bodily pain and unpleasantness, as well as the painful and unpleasant sensations caused by bodily contact.
And what is mental pain (domanassa)?
Mental pain refers to the pain and unpleasantness felt in the mind as a result of mental contact.
And what is anguish (upayasa)?
The painful state that one experiences because of loss (of relatives, or possessions) is known as anguish (upayasa)?
And what is the Dukkha of having to link with those (persons or things) whom one detests (appiyehi sampayogo dukkho)?
Having to meet, stay with, be in close touch with, or mingle with eyes, sounds, smell, flavors, textural things, and dhammas in this world that are unwanted, uncomfortable, or unsatisfying, or with those who wanted one’s weakness, damage, pain, or connection with risk – this is referred to as the Misery of having to ally with those (people or things) one abhors.
And what is the anguish/ misery of being cut off from loved ones or those you love, like, or find appealing? (piyehi vippayogo dukkho)?
Being cut off from desirable, pleasurable, or enjoyable sights, sounds, smells, tastes, tactile objects, and dhammas in this world as well as from one’s mother, father, siblings, friends, companions, and maternal and paternal relatives who want one’s advantage, benefit, comfort, or freedom from harm is referred to as the “misery of being disconnected from those one loves or likes.”
Furthermore, what is the misery of wanting for something that one cannot have?
The desire appears in beings who are subject to birth and rebirth: “I wish we were exempt from birth and rebirth! Oh, that we would not experience birth and rebirth!” But hoping alone won’t make it happen. The misery of wanting something that one cannot have is this.
In creatures who age, the following wish appears: “Oh, that we were immune from aging! Oh, I wish we could avoid getting old!” But wishing for it won’t make it happen. This is another form of the misery of having wishes that are not granted.
When someone is vulnerable to illness, they may wish to: “Oh, that we were immune to disease! Oh no, we wouldn’t have that illness!” But wishing for it won’t make it happen. This is another form of the misery of having wishes that are not granted.
Beings, who are mortal, develop the following wish: “Oh, if we were spared death! Oh, I hope we won’t experience death! “, But wishing for it won’t make it happen. This is another form of the misery of having wishes that are not granted.
The following wish appears in beings who experience grief, lamentation, physical pain, mental pain, and agony: “Oh, that we were not subject to sadness, lamentation, suffering from physical, emotional, and mental pain! Oh, that we wouldn’t experience sadness, wailing, discomfort physical, emotional, and mental—in our lives!” But wishing for it won’t make it happen. This is another form of the misery of having wishes that are not fulfilled.
Also, what does it mean when it says that “Misery is the sum of the five aggregates of clinging”?
The aggregate of corporeality, the aggregate of emotion, the aggregate of perception, the aggregate of mental formations, and the aggregate of awareness are what they are made of.
The phrase “In short, the five aggregates of clinging are Misery” refers to these.
It’s referred to as the Noble Truth of Misery.”
b. Samudayasacca Pabba (Section on the Noble Truth of the Cause of Dukkha)
Buddha says Bhikkus, “And what is the Noble Truth of dukkha, the root of suffering?
It is that craving that results in a new birth and, together with clutching and enjoyment, (accepts, takes pleasure in, and) finds great enjoyment in something or someone (existence or sense pleasure that happens to arise).
Specifically, the cravings for sensual pleasures (kamatanha), higher existences (bhavatanha), and nonexistence (bhavatanha) (vibhavatanha).
Where does this craving come from when it occurs? Where does it establish itself once it has done so?
The world’s delightful and gratifying qualities are where this yearning or craving first manifests and becomes established.
What are the world’s wonderful/ delightful and enjoyable/ gratifying qualities?
In the world, the eye has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, perceptible things …. In the world, sounds…. In the world, smells …. In the world, flavors …. In the world, concrete items …. In the world, dhammas have the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, eye-realization …. In the world, ear-consciousness…. In the world, nose-awareness…. In the world, tongue-cognizance …. In the world, body-recognition …. In the world, mind-consciousness has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, eye- connection …. In the world, connection …. In the world, connection …. In the world, connection …. In the world, connection …. In the world, connection has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the sensation or emotion produced by eye-contact…. In the world, the sensation or emotion produced by ear-contact…. In the world, the sensation or emotion produced by nose-contact…. In the world, the sensation or emotion produced by tongue-contact…. In the world, the sensation or emotion produced by body-contact…. In the world, the sensation or emotion produced by mind-contact has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the view of visible objects…. In the world, the experience of sounds…. In the world, the perception of smells …. In the world, the awareness of tastes…. In the world, the discernment of concrete stuffs …. In the world, the insight of dhammas has quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the desire towards perceptible objects…. In the world, the desire towards sounds…. In the world, the desire towards odors…. In the world, the desire towards flavors …. In the world, the desire towards tangible objects…. In the world, the desire towards dhammas has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the yearning for observable substances …. In the world, the yearning for sounds…. In the world, the craving for aromas …. In the world, the craving for savors …. In the world, the longing for tangible objects….
In the world, the passion for dhammas has quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the opening view about visible objects…. In the world, the primary thought about sounds…. In the world, the initial thoughts about odors…. In the world, the beginning thinking about tastes…. In the world, the initial thinking about concrete substances …. In the world, the initial discerning about dhammas has the quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
In the world, the unceasing consideration of apparent objects…. In the world, the constant contemplation about sounds…. In the world, the persistent thinking about odors…. In the world, the sustained sensing about tastes…. In the world, the continual thinking about physical articles …. In the world, the continuous thinking about dhammas has quality of being delightful and enjoyable. When this craving starts, it starts there (in the eye), and when it becomes established, it becomes established there.
This is called the Noble Truth of the cause of Misery i.e. origin of dukkha.”
C. Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha)
And Buddha said, “What is the Noble Truth of the Dukkha remission?
It is the total elimination of this longing and its termination, its discarding and abdicatingthe emancipation and separation from it.
When this craving is ended, where is it ended? When it terminates, where does it terminates?
When this craving is ended or terminates it does so in the happy and enjoyable attributes of the world.
What are the happy and pleasing attributes of the world?
In the world, the eye has the attribute of being happy and pleasant. When this craving is forsaken, it is forsaken in the eyes; when it ends, it ends there (in the eyes).
In the Earth, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the attribute of being happy and pleasant. When this yearning is discarded it is discarded there; when it finishes, it finishes there.
In the globe, perceptible entities …. In the creation, sounds…. In the realm, odors…. In the planet, tastes…. In the biosphere, tangible items ….
In the world, dhammas have the attribute of being happy and pleasant. When this passion is abandoned, it is abandoned there; when it stops, it stops there.
In the ecosphere, eye-consciousness…. In the planet, ear-consciousness…. In the sphere, nose-consciousness…. In the realm, tongue-consciousness…. In the domain, body-consciousness…. In the earth, mind-consciousness has the attribute of being happy and pleasant. When this craving or passion is abandoned, it is abandoned there; when it stops, it stops there.
In the earthly concern, eye-association…. In the human existence, ear-contact…. In the temporal concern, nose-contact…. In the cosmos, tongue-contact…. In the world, body-association…. In the world, mind-connection has the attribute of being happy and pleasant. When this craving or yearning is discarded, it is discarded there; when it stops, it stops there.
The sensation brought on by eye contact in the world …. The sensation brought on by ear contact in the world …. The sensation brought on by nose contact in the world …. The sensation brought on by tongue contact in the world …. the sensation brought on in this world by mind-contact has the quality of being delightful and pleasant. When this craving is sated, it is sated there; similarly, when it ends, it ends there.
The perception of discernible items in the world …. The perception of audio in the world …. The ability to detect smells in the real world …. The notion of tastes in the globe …. The perspective of haptic objects in the actual world … The perception of dhammas has the attribute of being happy and pleasant in the world. When this craving is sated, it is sated there; similarly, when it ends, it ends there.
The inclination toward observable items in the world …. The urge to sound in the world…. The tendency to respond favorably to scents in the world, …. The desire for flavours in the world….. the volition physical matters in the universe, …. The desire towards dhammas in the world has the attribute of being happy and pleasant. When this craving (inclination, desire or urge) is deserted, it is deserted there; when it stops, it stops there.
The craving for visible things in the world …. The craving for (pleasant) sounds in the world…. The craving for flavors in the world…. The craving for physical items in the world …. The craving for dhammas in the world, has the attribute of being happy and pleasant. When this craving is stopped, it is stopped there; when it ends, it ends there.
In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world. The initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there.
The constant pondering about observable objects in the world…. The continuous wonder about sounds in the world…. The nonstop think of about odors in the world…. The persistent thoughts about tastes in the world…. The unceasing thinking about dhammas in the world, has the attribute of being happy and pleasant. When this craving is derelict, it is derelict there; when it stops, it stops there.
This is the Noble Truth of the cessation of Misery (dukkha).”
D. Maggasacca Pabba (Section on the Noble Truth of the Path leading to the cessation of Dukkha)
And what is the Noble Truth of the path that leads to the end of misery (dukkha)?
It is the Noble Eightfold Path, viz., Right View (Samma-ditthi), Right Thinking (Samma-sankappa), Right Oration (Samma-vaca), Right Deed (Samma-kammanta), Right Living (Samma-ajiva), Right Attempt (Samma-vayama), Right Mindfulness (Samma-sati), and Right Meditation (Samma-samadhi).
And what is the Right View?
The knowledge of dukkha (misery); knowing the cause of dukkha; the understanding of the termination of dukkha; the realization of the path guiding to the end dukkha is called the Right View.
And what is the Right Thought?
Right Thought is defined as thoughts directed toward emancipation from sensuality, thoughts free of ill will, and thoughts free of cruelty.
And what is Right Speech?
Right speech is the avoidance of lying, tale-bearing, abusing words, and vain and harmful talking.
And what is the Right Action?
Right action is avoidance of stealing, killing beings, and engaging in wrongful sense-pleasure excess.
And what is the Right Livelihood?
Right livelihood is noble disciple completely abstains from a wrong manner of life and supports himself with a good way of life.
And what is the Right Effort?
A practitioner creates a plan, makes effort, rouses energy, employs his mind, and endeavors enthusiastically to avert the arising of sin, unwholesome conditions of mind that have not yet arisen. He intents; exerts effort, awakens energy, applies his thoughts, and strives fervently to get rid of any emerging wicked, unwholesome mental processes.
He creates an intention, exerts effort, awakens energy, engages his thoughts, and strives fervently to achieve healthy mental states that have not yet materialized. In order to keep the wholesome states of mind that have emerged, avoid their lapse, increase them, cause them to grow, and fully develop them, he forms an intention, works, mobilizes energy, applies his thoughts, and strives fiercely. Right effort is the term for this.
And what is Right Mindfulness?
He practices consistently seeing the body as only the body with diligence, clarity, and awareness, avoiding worldly covetousness and mental suffering;
He resides in repeatedly recognizing feelings as simply feelings with diligence, clarity of knowledge, and mindfulness, so avoiding covetousness and mental suffering in the world.
He practices diligently, clearly comprehending, and mindfulness to preserve the world free from covetousness and mental suffering by repeatedly viewing the mind as just the mind;
He continues to live by diligently, clearly, and mindfully perceiving dhammas as just dhammas, so avoiding worldly covetousness and mental suffering.
Right mindfulness is what we refer to as.
And what is the Right Concentration?
The practitioner enters and stays in the first jhana (meditation), which has vitakka and vicara, as well as ecstasy (piti) and sukha that are born of detachment from sensual desire and unwholesome states (from the hindrances).
A practitioner reaches and stays in the second jhana (meditation) with internal peace and one-pointedness of mind, without vitakka and vicara, but with ecstasy and sukha born of concentration, once vitakka and vicara have subsided.
A practitioner, who is free from rapture, lives in tranquility with mindfulness and unclouded insight and enjoys sukha in both the mind and the body.
He reaches and abides in the third jhana, which is what leads one who reaches it to be lauded by the Noble Ones as having mindfulness and equanimity and abiding in sukha.
He reaches and stays in the fourth jhana, a state of pure mindfulness born of equanimity, which is the result of becoming detached from both sukha and dukkha as well as the earlier cessation of joy (sukha) and suffering (dukha).
The term for this is “right concentration.”
This is referred regarded as the Noble Truth of the Way to the End of Dukkha.
So he continues to perceive the Dhammas (not mine, not I, not ego, but only as phenomena) in himself again and over again. He may also continue to perceive the Dhamma just as Dhamma in others over and over again, or he may continue to perceive the Dhamma just as Dhamma in both himself and others.
He continues to dwell while observing the cause and the real appearance of dhammas, the reason and the actual dissolution of dhammas, or both the actual appearing and dissolution of dhammas along with their causes.
In conclusion, he is well aware that only dhammas exist (not a soul, a self, or I).
That awareness is only for gradually developing mindfulness and insight (vipassana).
He lives without attaching to anything in the world because he has disassociated himself from craving and incorrect beliefs. A practitioner thus dwells on experiencing the Four Noble Truths as just the Four Noble Truths over and over again.
Undoubtedly, whoever practices these four satipatthanas in this way for seven years can expect one of two outcomes: Arahatship in this very life, or, if there is still any trace of attachment, the state of an Anagami.
Let alone seven years, whoever practices these four satipatthanas in this way for six, five, four, three, two, or one year.
Let alone one year, whoever practices these four satipatthanas in this way for seven months, should expect one of two outcomes: either Arahatship in this life or, if there is still any sign of attachment, the Anagami state.
Leave aside seven months, whoever does these four Satipathanas in this way for six months, five months, four months, three months, two months, one month, or half a month. Let alone half a month, whoever practices these four satipattanas in this way for seven days can expect one of two results: arahatship in this existence or, if still, there is any mark attachment, then there is the anagami state.
I meant this when I stated, “This is the one and only path for the purification (of the minds) of creatures, for conquering grief and lamentation, for ending physical and mental suffering, for achieving the Noble Paths, and for realizing Nibbana. The four satipatthanas constitute the only route.
The Bhagava declared this. The Bhagava’s words fill the practitioner with joy, and they are.
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