Buddha and the Four Noble Truths

NIRVANA THROUGH WATCHING OVER BREATHING

"Watching over In-and Out-breathing" practiced and developed, brings the four Fundamentals of Attentiveness to perfection; the four fundamentals of attentiveness, practiced and developed bring the seven Elements of Enlightenment to perfection; the seven elements of enlightenment, practiced and developed, bring Wisdom and Deliverance to perfection.

But how does Watching over In-and Out-breathing, practiced and developed, bring the four Fundamentals of Attentiveness to perfection?

I. Whenever the disciple is conscious in making a long inhalation or exhalation, or in making a short inhalation or exhalation, or is training himself to inhale or exhale whilst feeling the whole [breath]-body, or whilst calming down this bodily function-at such a time the disciple is dwelling in "contemplation of the body," of energy, clearly conscious, attentive, after subduing worldly greed and grief. For, inhalation and exhalation I call one amongst the corporeal phenomena.

II. Whenever the disciple is training himself to inhale or exhale whilst feeling rapture, or joy, or the mental functions, or whilst calming down the mental functions-at such a time he is dwelling in "contemplation of the feelings," full of energy, clearly conscious, attentive, after subduing worldly greed and grief. For, the full awareness of in-and outbreathing I call one amongst the feelings.

III. Whenever the disciple is training himself to inhale or exhale whilst feeling the mind, or whilst gladdening the mind or whilst concentrating the mind, or whilst setting the mind free-at such a time he is dwelling in "contemplation of the mind," full of energy, clearly conscious, attentive, after subduing worldly greed and grief. For, without attentiveness and clear consciousness, I say, there is no Watching over in-and Out-breathing.

IV. Whenever the disciple is training himself to inhale or exhale whilst contemplating impermanence, or the fading away of passion, or extinction, or detachment at such a time he is dwelling in "contemplation of the phenomena," full of energy, clearly conscious, attentive, after subduing worldly greed and grief.

Watching over In-and Out-breathing, thus practiced and developed, brings the four Fundamentals of Attentiveness to perfection.

But how do the four Fundamentals of Attentiveness, practiced and developed, bring the seven Elements of Enlightenment to full perfection?

Whenever the disciple is dwelling in contemplation of body, feeling, mind and phenomena, strenuous, clearly conscious, attentive, after subduing worldly greed and grief-at such a time his attentiveness is undisturbed; and whenever his attentiveness is present and undisturbed, at such a time he has gained and is developing the Element of Enlightenment "Attentiveness"; and thus this element of enlightenment reaches fullest perfection.

And whenever, whilst dwelling with attentive mind, he wisely investigates, examines and thinks over the Law-at such a time he has gained and is developing the Element of Enlightenment "Investigation of the Law"; and thus this element of enlightenment reaches fullest perfection.

And whenever, whilst wisely investigating, examining and thinking over the law, his energy is firm and unshaken-at such a time he has gained and is developing the Element of Enlightenment "Energy"; and thus this element of enlightenment reaches fullest perfection.

And whenever in him, whilst firm in energy, arises supersensuous rapture-at such a time he has gained and is developing the Element of Enlightenment "Rapture"; and thus this element of enlightenment reaches fullest perfection.

And whenever, whilst enraptured in mind, his spiritual frame and his mind become tranquil-at such a time he has gained and is developing the Element of Enlightenment "Tranquility"; and thus this element of enlightenment reaches fullest perfection.

And whenever, whilst being tranquilized in his spiritual frame and happy, his mind becomes concentrated-at such a time he has gained and is developing the Element of Enlightenment "Concentration; and thus this element of enlightenment reaches fullest perfection.

And whenever he thoroughly looks with indifference on his mind thus concentrated-at such a time he has gained and is developing the Element of Enlightenment "Equanimity."

The four fundamentals of attentiveness, thus practiced and developed, bring the seven elements of enlightenment to full perfection.

But how do the seven elements of enlightenment, practiced and developed, bring Wisdom and Deliverance to full perfection?

There, the disciple is developing the elements of enlightenment: Attentiveness, Investigation of the Law, Energy, Rapture, Tranquility, Concentration and Equanimity, bent on detachment, on absence of desire, on extinction and renunciation.

Thus practiced and developed, do the seven elements of enlightenment bring wisdom and deliverance to full perfection.

Just as the elephant hunter drives a huge stake into the ground and chains the wild elephant to it by the neck, in order to drive out of him his wonted forest ways and wishes, his forest unruliness, obstinacy and violence, and to accustom him to the environment of the village, and to teach him such good behavior as is required amongst men: in like manner also has the noble disciple to fix his mind firmly to these four fundamentals of attentiveness, so that he may drive out of himself his wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy and violence, and win to the True, and realize Nirvana.

 

EIGHTH STEP RIGHT CONCENTRATION

WHAT, now, is Right Concentration? Fixing the mind to a single object ("One-pointedness of mind"): this is concentration.

The four Fundamentals of Attentiveness (seventh step): these are the objects of concentration.

The four Great Efforts (sixth step): these are the requisites for concentration.

The practicing, developing and cultivating of these things: this is the "Development" of concentration.

[Right Concentration has two degrees of development: 1. "Neighborhood-Concentration," which approaches the first trance, without however attaining it; 2. "Attainment Concentration," which is the concentration present in the four trances. The attainment of the trances, however, is not a requisite for the realization of the Four Ultramundane Paths of Holiness; and neither Neighborhood-Concentration nor Attainment-Concentration, as such, in any way possesses the power of conferring entry into the Four Ultramundane Paths; hence, in them is really no power to free oneself permanently from evil things. The realization of the Four Ultramundane Paths is possible only at the moment of insight into the impermanency, miserable nature, and impersonality of phenomenal process of existence. This insight is attainable only during Neighborhood-Concentration, not during Attainment-Concentration.

He who has realized one or other of the Four Ultramundane Paths without ever having attained the Trances, is called a "Dry-visioned One," or one whose passions are "dried up by Insight." He, however, who after cultivating the Trances has reached one of the Ultramundane Paths, is called "one who has taken tranquility as his vehicle."]

 

THE FOUR TRANCES

Detached from sensual objects, detached from unwholesome things, the disciple enters into the first trance, which is accompanied by "Verbal Though," and "Rumination," is born of "Detachment," and filled with "Rapture," and "Happiness."

This first trance is free from five things, and five things are present. When the disciple enters the first trance, there have vanished [the 5 Hindrances]: Lust, Ill-will, Torpor and Dullness, Restlessness and Mental Worry, Doubts; and there are present: Verbal Thought, Rumination, Rapture, Happiness, and Concentration.

And further: after the subsiding of verbal thought and rumination, and by the gaining of inward tranquility and oneness of mind, he enters into a state free from verbal thought and rumination, the second trance, which is born of Concentration, and filled with Rapture and Happiness.

And further: after the fading away of rapture, he dwells in equanimity, attentive, clearly conscious; and he experiences in his person that feeling, of which the Noble Ones say: "Happy lives the man of equanimity and attentive mind"-thus he enters the third trance.

And further: after the giving up of pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the fourth trance, which is purified by equanimity and attentiveness.

[The four Trances may be obtained by means of Watching over In-and Out-breathing, as well as through the fourth sublime meditation, the "Meditation of Equanimity," and others.

The three other Sublime Meditations of "Loving Kindness," "Compassion", and "Sympathetic Joy" may lead to the attainment of the first three Trances. The "Cemetery Meditations," as well as the meditation "On Loathsomeness," will produce only the First Trance.

The "Analysis of the Body," and the Contemplation on the Buddha, the Law, the Holy Brotherhood, Morality, etc., will only produce Neighborhood-Concentration.]

Develop your concentration: for he who has concentration understands things according to their reality. And what are these things? The arising and passing away of corporeality, of feeling, perception, mental formations and consciousness.

Thus, these five Groups of Existence must be wisely penetrated; Delusion and Craving must be wisely abandoned; Tranquility and Insight must be wisely developed.

This is the Middle Path which the Perfect One has discovered, which makes one both to see and to know, and which leads to peace, to discernment, to enlightenment, to Nirvana.

And following upon this path, you will put an end to suffering.

 

DEVELOPMENT OF THE EIGHTFOLD PATH IN THE DISCIPLE
CONFIDENCE AND RIGHT-MINDEDNESS (2nd Step)

SUPPOSE a householder, or his son, or someone reborn in any family, hears the law; and after hearing the law he is filled with confidence in the Perfect One. And filled with this confidence, he thinks: "Full of hindrances is household life, a refuse heap; but pilgrim life is like the open air. Not easy is it, when one lives at home, to fulfill in all points the rules of the holy life. How, if now I were to cut off hair and beard, put on the yellow robe and go forth from home to the homeless life?" And in a short time, having given up his more or less extensive possessions, having forsaken a smaller or larger circle of relations, he cuts off hair and beard, puts on the yellow robe, and goes forth from home to the homeless life.

 

MORALITY (3rd, 4th, 5th Step)

Having thus left the world, he fulfills the rules of the monks. He avoids the killing of living beings and abstains from it. Without stick or sword, conscientious, full of sympathy, he is anxious for the welfare of all living beings.-He avoids stealing, and abstains from taking what is not given to him. Only what is given to him he takes, waiting till it is given; and he lives with a heart honest and pure.-He avoids unchastity, living chaste, resigned, and keeping aloof from sexual intercourse, the vulgar way.-He avoids lying and abstains from it. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, is not a deceiver of men.-He avoids tale-bearing and abstains from it. What he has heard here, he does not repeat there, so as to cause dissension there; and what he has heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided, and those that are united he encourages; concord gladdens him, he delights and rejoices in concord, and it is concord that he spreads by his words.-He avoids harsh language and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, going to the heart, courteous and dear, and agreeable to many.- He avoids vain talk and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks about the law and the disciple; his speech is like a treasure, at the right moment accompanied by arguments, moderate, and full of sense.

He keeps aloof from dance, song, music and the visiting of shows; rejects flowers, perfumes, ointments, as well as every kind of adornment and embellishment. High and gorgeous beds he does not use. Gold and silver he does not accept. Raw corn and meat he does not accept. Women and girls he does not accept. He owns no male and female slaves, owns no goats, sheep, fowls, pigs, elephants, cows or horses, no land and goods. He does not go on errands and do the duties of a messenger. He keeps aloof from buying and selling things. He has nothing to do with false measures, metals and weights. He avoids the crooked ways of bribery, deception and fraud. He keeps aloof from stabbing, beating, chaining, attacking, plundering and oppressing.

He contents himself with the robe that protects his body, and with the alms with which he keeps himself alive. Wherever he goes, he is provided with these two things; just as a winged bird, in flying, carries his wings along with him. By fulfilling this noble Domain of Morality he feels in his heart an irreproachable happiness.

 

CONTROL OF THE SENSES (6th Step)

Now, in perceiving a form with the eye- a sound with the ear- an odor with the nose- a taste with the tongue- a touch with the body- an object with his mind, he sticks neither to the whole, nor to its details. And he tries to ward off that which, by being unguarded in his senses, might give rise to evil and unwholesome states, to greed and sorrow; he watches over his senses, keep his senses under control. By practicing this noble "Control of the Senses" he feels in his heart an unblemished happiness.

 

ATTENTIVENESS AND CLEAR CONSCIOUSNESS (7th Step)

Clearly conscious is he in his going and coming; clearly conscious in looking forward and backward; clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting; dearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent.

Now, being equipped with this lofty Morality, equipped with this noble Control of the Senses, and filled with this noble "Attentiveness and Clear Consciousness, he chooses a secluded dwelling in the forest, at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a burial ground, on a woody table-land, in the open air, or on a heap of straw. Having returned from his alms-round, after the meal, he sits himself down with legs crossed, body erect, with attentiveness fixed before him.

 

ABSENCE OF THE FIVE HINDRANCES

He has cast away Lust; he dwells with a heart free from lust; from lust he cleanses his heart.

He has cast away Ill-will; he dwells with a heart free from ill-will; cherishing love and compassion toward all living beings, he cleanses his heart from ill-will.

He has cast away Torpor and Dullness; he dwells free from torpor and dullness; loving the light, with watchful mind, with clear consciousness, he cleanses his mind from torpor and dullness.

He has cast away Restlessness and Mental Worry; dwelling with mind undisturbed, with heart full of peace, he cleanses his mind from restlessness and mental worry.

He has cast away Doubt; dwelling free from doubt, full of confidence in the good, he cleanses his heart from doubt.

 

THE TRANCES (8th Step)

He has put aside these five Hindrances and come to know the paralyzing corruptions of the mind. And far from sensual impressions, far from unwholesome things, he enters into the Four Trances.

 

INSIGHT (1st Step)

But whatsoever there is of feeling, perception, mental formation, or consciousness-all these phenomena he regards as "impermanent," "subject to pain," as infirm, as an ulcer, a thorn, a misery, a burden, an enemy, a disturbance, as empty and "void of an Ego"; and turning away from these things, he directs his mind towards the abiding, thus: "This, verily, is the Peace, this is the Highest, namely the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving; detachment, extinction: Nirvana." And in this state he reaches the "Cessation of Passions."

NIRVANA

And his heart becomes free from sensual passion, free from the passion for existence, free from the passion of ignorance. "Freed am I!": this knowledge arises in the liberated one; and he knows: "Exhausted is rebirth, fulfilled the Holy Life; what was to be done, has been done; naught remains more for this world to do."

Forever am I liberated,
This is the last time that I'm born,
No new existence waits for me.

​

This, verily, is the highest, holiest wisdom: to know that all suffering has passed away.
This, verily, is the highest, holiest peace: appeasement of greed, hatred and delusion.

 

THE SILENT THINKER

"I am" is a vain thought; "I am not" a vain thought; "I shall be" is a vain thought; "I shall not be" is a vain thought. Vain thoughts are a sickness, an ulcer, a thorn. But after overcoming all vain thoughts, one is called silent thinker." And the thinker, the Silent One, does no more arise, no more pass away, no more tremble, no more desire. For there is nothing in him that he should arise again. And as he arises no more, how should he grow old again? And as he grows no more old, how should he die again? And as he dies no more, how should he tremble? And as he trembles no more, how should he have desire?

 

THE TRUE GOAL


Hence, the purpose of the Holy Life does not consist in acquiring alms, honor, or fame, nor in gaining morality, concentration, or the eye of knowledge. That unshakable deliverance of the heart: that, verily, is the object of the Holy Life, that is its essence, that is its goal.

And those, who formerly, in the past, were Holy and Enlightened Ones, those Blessed Ones also have pointed out to their disciples this self-same goal, as has been pointed out by me to my disciples. And those, who afterwards, in the future, will be Holy and Enlightened Ones, those Blessed Ones also will point out to their disciples this self-same goal, as has been pointed out by me to my disciples.

However, Disciples, it may be that (after my passing away) you might think: "Gone is the doctrine of our Master. We have no Master more." But you should not think; for the Law and the Discipline, which I have taught you, Will, after my death, be your master.

The Law be your light,
The Law be your refuge!
Do not look for any other refuge!

​

Disciples, the doctrines, which I advised you to penetrate, you should well preserve, well guard, so that this Holy Life may take its course and continue for ages, for the weal and welfare of the many, as a consolation to the world, for the happiness, weal and welfare of heavenly beings and men.



THE END

 

You can also find this and similar text at http://www.sacred-texts.com/bud/

This particular one is a reproduction, copy of one found at http://www.sacred-texts.com/bud/buddha2.htm

Thanking you, with loving-kindness and compassion,

Darrell

 

An excellent read, thanks so much for putting it all together!

 

Excellent site, thanks for your valuable information!

 

Thanks for the info, it's a good refresher of foundational philosophy for all Buddhists.

 

Very nice post. I thank you.

 

Thankyou for your persistent energy and concentration in this post.Reading this I have become more aware of that which I was ignorant,and my practice is strengthened.