The Four Noble Truths
Sutra
Again, bhikkhus, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) in terms of the Four Noble Truths. And how does one dwell contemplating mind-objects as mind-objects in terms of the Four Noble Truths?
Here, one understands as it actually is: “This is suffering”; one understands as it actually is: “This is the origin of suffering”; one understands as it actually is: “This is the cessation of suffering: understands as it actually is: “This is the way leading to the cessation of suffering.
Insights
“In this way, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) internally, or dwells contemplating mind-objects as mind-objects externally, or dwells contemplating mind-objects as mind both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors, or dwells contemplating in mind-objects their vanishing factors, or dwells contemplating in mind-objects both their arising and vanishing factors.
Or else mindfulness that “there are mind-objects”(dhammas) is simply established to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world. That is how one abides contemplating mind-objects as mind-objects in terms of the Four Noble truths.
Sutra
And what is the Noble Truth of the Way of Practice Leading to the Cessation of Suffering? It is just this Noble Eightfold Path, namely: – Right View; Right Thought; Right Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right Concentration.
Commentary
The sutra description of the last three path factors will be followed by the commentary on each path factor.
The Fourth Noble Truth describes the path that leads directly to the relinquishment of craving, to the cessation of suffering, and to the realization of nibbana – the unconditioned reality. This remarkable teaching is referred to as the Noble Eightfold Path.
The factors of this path are divided into three sections: the morality section, which consists of right speech, right action, and right livelihood; the concentration section (development of the mind), which includes right effort, right mindfulness, and right concentration; and the wisdom section, which encompasses right view and right intention. We have already covered the sections on morality and wisdom. Now we move to Right Effort, Mindfulness and Concentration.
Sutra
And what is Right Effort? Here, one rouses one’s will, makes an effort, stirs up energy, exerts their mind and strives to prevent the arising of unarisen unskillful mental states. One arouses one’s will…and strives to overcome (abandon) unskillful mental states that have arisen. One rouses one’s will…and strives to produce (cultivate) unarisen skillful mental states. One rouses one’s will, makes an effort, stirs up energy, exerts the mind and strives to maintain (keep) skillful mental states that have arisen, not to let them fade away, to bring them to greater growth, to the full perfection of development. This is called Right Effort.
Commentary
Right effort is the first of three factors concerned with developing the mind, the other two being right mindfulness and right concentration. There are four types of right effort: the effort to prevent unskillful mental states from arising, the effort to abandon unskillful states that have already arisen, the effort to cultivate skillful mental states, and the effort to maintain/keep skillful mental states that have already arisen. You can remember the acronym PACK. Pack it along where ever you go!
The most effective way to prevent unskillful mental states is to “stand guard at our sense doors.” We have previously addressed this technique. By guarding the sense doors there is no room for the mind to form concepts of self or other concepts that may become the basis for the arising of greed, hatred, or delusion. Standing guard requires mindfulness. It requires that we pay attention to what is happening in those moments that we are pulled out of a peaceful mind state. This very much involves paying attention to sense experiences. Paying attention to the sense experience in the moment will be the alarm bell that informs you that something is out of balance. It tells us to ‘LOOK MINDFULLY HERE!
The Buddha suggests several ways to abandon unskillful states once they have arisen.
1. One technique is to replace an unskillful thought with its direct opposite- a skillful thought.
2. A second is to consider the undesirable consequences of allowing unskillful thoughts to remain in the mind. Simply ask yourself “How is this likely going to end?” This often involves our speech.
3. A third process is to investigate the source of the unskillful state (e.g., our perceptions of a circumstance, etc.) that has arisen, and once recognized allow it to dissipate through observing it mindfully.
The effort to cultivate skillful states entails introducing the factors that are part of the Noble Eightfold Path or those included in the four foundations of mindfulness. Once any of these factors have arisen, we want them to remain in our mind as long as possible and to utilize them to support mental purification and the realization of spiritual liberation.
It requires great effort to cultivate happiness. However, the benefits of doing so are without measure.
Sutra
And what, Bhikkhus, is Right Mindfulness? Here, one abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world; one abides contemplating feelings as feelings…; one abides contemplating mind as mind…; one abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world. This is called Right Mindfulness.
Commentary
Friends, this has been the focus of the entire training. Please review the entire Satipatthana sutra for any clarification needed regarding this Path factor.
Sutra
And what, Bhikkhus, is Right Concentration? Here, one non-attached to sense desires, non-attached to unwholesome mental states, enters and remains in the first jhana, which is with thinking and pondering, born of non-attachment, filled with delight and joy. And with the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, one enters and remains in the second jhana, which is without thinking and pondering, born of concentration, filled with delight and joy. And with the fading away of delight, remaining imperturbable, mindful and clearly aware, one experiences in oneself the joy of which the Noble Ones say: “Happy is one who dwells with equanimity and mindfulness.”, one enters the third jhana. And, having given up pleasure and pain, and with the disappearance of former gladness and sadness, one enters and remains in the fourth jhana, which is beyond pleasure and pain, and purified by equanimity and mindfulness. This is called Right Concentration. And that, bhikkhus, is called the way of practice leading to the cessation of suffering.
Commentary
Although this description of Right Concentration sounds like we must experience the jhanas in order for us to fulfill this aspect of the path, it is not as direct as it appears to be. Buddha spent 6 years with masters of asceticism and deep jhana practice. But he discovered that freedom from suffering wasn’t found in concentration alone, no matter how deep. He taught that a certain amount of concentration is needed to do insight practice. It is Insight (Vipassana) that allows us to see clearly and let go of all grasping. This necessary concentration is called Access concentration, where the five hindrances are temporarily quieted, and the random thoughts that may arise do not pull us into their content. This is hard to describe but much easier to experience with practice. Access concentration is the door to the first Jhana.
Jhana is pure concentration or fixed awareness of a single object (at least in the first three Jhanas). The mind is fixed in this way without shifting or moving elsewhere. As a result, the mind becomes very peaceful, calm, tranquil, and absorbed in the object. Each level of absorption has different qualities associated with it. Jhana can be effective in preparing the mind for insight practice since it softens the mind and makes it very receptive.
Insight practice on the other hand, allows the mind to focus on whatever is arising to consciousness from moment to moment. It enables us to recognize the three characteristics of experience: impermanence, unsatisfactoriness, and selflessness. In this way after we cultivate a concentrated and calm mind in the jhana, we let go of our concentration object (and the jhana experience) and choicelessly become aware of impermanence and unsatisfactoriness (of grasping onto anything).
For a more complete description of the jhanas, please read In This Very Life: The Liberation Teaching of the Buddha by Sayadaw U Pandita. And a recently published book by Leigh Brasington Right Concentration A Practical Guide to the Jhanas published in 2015. I highly recommend this book.
Though right concentration claims the last place among the factors of the Noble Eightfold Path, concentration itself does not mark the path’s culmination. The attainment of concentration makes the mind still and steady, unifies its concomitants, opens vast vistas of bliss, serenity and power. But by itself it does not suffice to reach the highest accomplishment, release from the bonds of suffering.
To reach the end of suffering demands that the Eightfold Path be turned into an instrument of discovery, that it be used to generate the insights unveiling the ultimate truth of things. This requires the combined contributions of all eight factors, and this a new mobilization of Right View and Right Intention.
Up to the present point these first two path factors have performed only a preliminary function. Now they have to be taken up again and raised to a higher level. Right View is to become a direct seeing into the real nature of phenomena, previously grasped only conceptually; Right Intention, to become a true renunciation of defilements born out of deep understanding.
Bhikkhu Bodhi
CONCLUSION TO TRAINING. BUDDHA’S PROMISE
Sutra
Whoever, bhikkhus, should practice these four foundations of mindfulness (in this manner – all aspects of the path) for just seven years may expect one of two results: either Arahantship in this life or, if there should be some substrate (of defilements) left, the state of a Non-Returner. Let alone seven years – whosoever should practice them for just six…five…four…three…two…one year may expect one of two results…; let alone one year – whosoever should practice them for just seven months…six…five…four…three…two…one month…half a month may expect one of two results…; let alone half a month – whosoever should practice these four foundations of mindfulness for just one week may expect one of two results: either Arahantship in this life or, if there should be some substrate left, the state of a Non-Returner.
It was said: “There is, bhikkhus, this one way to the purification of beings, for the overcoming of sorrow and distress, for the disappearance of pain and sadness, for the gaining of the right path, for the realization of Nibbana: – that is to say the four foundations of mindfulness”
Thus the Lord spoke, and the bhikkhus rejoiced and were delighted at his words.
Friends, we need to be careful not to even attach to the Buddha’s teachings:
Bhikkhus, suppose a traveler saw a great expanse of water, whose near shore was dangerous and fearful and whose further shore was safe and free from fear, but there was no ferry or bridge. Then after considering this, he collected grass and branches and twigs and leaves and bound them together into a raft, supported by which, and making efforts with his hands and feet, he got safely across. Then, when he had got across he thought, “This raft has been very helpful to me since by its means I got safely across; suppose I hoist it on my head or load it on my shoulder and go where I mean to go?” Now would he be doing what should be done with the raft?
“No Lord” – What should he do with it? If, when he got across, he thought: “This raft has been very helpful to me since by its means I got safely across; suppose I haul it up on dry land or set it adrift on the water and go where I mean to go?” Then that is how he is doing what should be done with the raft. So I have shown you how the Dhamma resembles a raft in being for the purpose of crossing over, not for grasping. Bhikkhus, when you know the Simile of the Raft then even good teachings should be abandoned by you, how much more so bad teachings. The Buddha
And what is on the other shore?
Cessation of greed, of hate and of delusion is the Unformed, the End, the Taintless, the Truth, the Other Shore, the Subtle, the Very Hard To See, the Unweakening, the Everlasting, the Undisintegrating, the Invisible, the Undiversified, Peace, the Deathless, the Superior Goal, the Blest, Safety, Exhaustion of Craving, the Wonderful, the Marvelous, Non-distress, the Naturally Non-Distressed, Nibbana, Non-Affliction, Fading of Lust, Purity, Freedom, Independence of Reliance, the Island, the Shelter, the Harbour, the Refuge, the Beyond. The Buddha
What use is there for a well
If there is water everywhere?
When craving’s root is severed
What should one go about seeking? The Buddha
Enlightenment is not something you wish for. It is the state that you end up in when all your wishes come to an end. Bhante Gunaratana
The Buddha gave a simile to illustrate the progress towards enlightenment. A hen sitting on her eggs will lead to the hatching of the chicks, just as someone practicing according to the satipatthana sutra will lead to realization. The emergence of the chicks from their shells depends upon a gradual process of inner development and maturity in addition to the hen sitting on the eggs. Similarly, the sudden breakthrough to the unconditioned reality depends upon a gradual process of inner development and mental cultivation as well as practicing meditation. Just as the hen cannot directly cause the chicks to break out of their shells, the breakthrough to freedom cannot be made to happen. It will occur in its own time when the necessary causes and conditions are in place.
Hence, the purpose of the Holy Life does not consist of acquiring the means to live, honor, or fame, nor in gaining morality, concentration, or the eye of knowledge. That unshakable deliverance of the heart: that, indeed, is the object of the Holy Life that is the essence, that is its goal. The Buddha
Dear Ones
I offer a deep bow of gratitude for your sincere engagement in this exploration of the Great Satipatthana Sutta. I owe a lifelong debt of gratitude to my teacher Sumati (Matthew Flickstein ) who shared this wisdom with me. I also offer unending gratitude and homage to Siddhartha Gotama, the historical Buddha, for discovering the path to happiness, contentment and peace. I also owe a debt of gratitude to you for travelling by my side through this amazing teaching. Now the practice begins in earnest! The teachings of the Great Satipatthana Sutta are meant to be lived! So let them be lived through you. It is your gift to the world.
The Buddha offered this advice and you have taken it: Ehi-Passika – “Come and See”. May the rest of your journey be filled with peace, joy, and love.
