English
Thought of tastes in the world… Thought of touches in the world… Thought of mind-objects in the world is dear and delightful. Here, this craving, being abandoned, is abandoned; here, being ceased, it ceases. Sustained thought of forms in the world… Sustained thought of sounds in the world… Sustained thought of smells in the world… Sustained thought of tastes in the world… Sustained thought of touches in the world… Sustained thought of mind-objects in the world is dear and delightful. Here, this craving, being abandoned, is abandoned; here, being ceased, it ceases. This, monks, is called the Noble Truth of the Cessation of Suffering. Explanation of the Truth of the Path 135. And what, monks, is the Noble Truth of the Path leading to the cessation of suffering? It is this Noble Eightfold Path, namely— right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. And what, monks, is right view? It is, monks, knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering. This, monks, is called right view. And what, monks, is right intention? Intention of renunciation, intention of non-ill-will, intention of non-harming. This, monks, is called right intention. And what, monks, is right speech? Abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from idle chatter. This, monks, is called right speech. And what, monks, is right action? Abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct. This, monks, is called right action. And what, monks, is right livelihood? Here, monks, a noble disciple m abandoning wrong livelihood, he maintains his life with right livelihood. This, bhikkhus, is called right livelihood. And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire, he endeavors, he arouses energy, he exerts his mind, he strives for the non-arising of unarisen evil unwholesome states. He generates desire, he endeavors, he arouses energy, he exerts his mind, he strives for the abandoning of arisen evil unwholesome states. He generates desire, he endeavors, he arouses energy, he exerts his mind, he strives for the arising of unarisen wholesome states. He generates desire, he endeavors, he arouses energy, he exerts his mind, he strives for the maintenance, non-confusion, increase, abundance, development, and perfection of arisen wholesome states. This, bhikkhus, is called right effort. And what, bhikkhus, is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells contemplating the mind in the mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. This, bhikkhus, is called right mindfulness. And what, bhikkhus, is right concentration? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and pleasure. With the fading away of initial and sustained application, he enters and dwells in the second jhana, which has internal assurance and unification of mind, is without initial application and sustained application, born of concentration, filled with rapture and pleasure. With the fading of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, of which the Noble Ones declare: 'Equanimous, with equanimity, mindful, and dwelling in comfort, he enters and abides in the third jhana. With the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and sorrow, he enters and abides in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, bhikkhus, is called right concentration. This, bhikkhus, is called the noble truth of the path leading to the cessation of suffering. 136. Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of passing away in phenomena, or he dwells contemplating the nature of both arising and passing away in phenomena. Or else, mindfulness that 'there are phenomena' is established in him. He dwells unattached, and he does not cling to anything in the world, just for the sake of knowledge and recollection. In this way too, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, in the four noble truths. The section on truths is finished. The contemplation of phenomena is finished. 137. Any bhikkhu, bhikkhus, who would thus develop these four foundations of mindfulness for seven years, one of two fruits is to be expected for him: either final knowledge in this very life, or, if there is a remainder of clinging, the state of non-returner. Let alone, bhikkhus, seven years. Any bhikkhu, bhikkhus, who would thus develop these four foundations of mindfulness for six years... (and so on)... five years... four years... three years... two years... one year... Let alone, bhikkhus, one year. Any bhikkhu, bhikkhus, who would thus develop these four foundations of mindfulness for seven months, one of two fruits is to be expected for him: either final knowledge in this very life, or, if there is a remainder of clinging, the state of non-returner. Let alone, bhikkhus, seven months. Any bhikkhu, bhikkhus, who would thus develop these four foundations of mindfulness for six months... (and so on)... five …and months… four months… three months… two months… one month… half a month… Let it be, monks, half a month. Whoever, monks, would thus develop these four foundations of mindfulness for seven days, for him, one of two fruits is to be expected: either final knowledge in this very life, or, if there is a remainder of clinging, non-returning. 138. "This is the one-way path, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna, namely, the four foundations of mindfulness." Thus, what was said, it was said with reference to this. This the Blessed One said. Delighted, those monks rejoiced in the Blessed One's words. The Great Discourse on the Foundations of Mindfulness, the tenth, is finished. The Root-Discourse Chapter, the first, is finished. Its summary – [hereafter in some books these verses are also seen thus – Ageless, deathless, attainment of the deathless, showing the path to the fruit, dispelling suffering. Containing the essence, creating a thousand great flavors, hear this manifold essence of what has come to be. A pond filled with wealth in the summer path, extinguishing the torment of the three fires. Medicines dispelling sickness, the excellent final discourses are established. Giving the sweet, mild, excellent flavor, destroying the delight in play and birth. Thus in the discourses, explanations are established, for the taming of the Sakyan sons. Fifty and one hundred and a half, and two explanations and others. And those three names in sequence, listen with one mind, with joy.] Root, good restraint, heirs of the Dhamma, terrors, defilements, things to be desired; Effacement, right view, foundations of mindfulness, the excellent chapter, unequalled, well-completed.