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← In the Buddha’s Words Summary, Notes and Highlights

In the Buddha’s Words An Anthology of Discourses From the Pali Canon Chapter VIII. MASTERING THE MIND

Author: Bhikku Bodhi Publisher: Wisdom Publications. Somerville, MA. Publish Date: 2005-6-28 Review Date: 2022-4-8 Status:📚

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  • Highlight(pink) - Location 4459 Development of the mind, for the Nikāyas, means the development of serenity (samatha) and insight (vipassanā).

  • Highlight(pink) - Location 4609 “Two things, O monks, partake of true knowledge. What two? Serenity and insight. (Anguttara Nikaya 2: iii, 10; I 61)

  • Highlight(pink) - Location 4460 when serenity is developed, it leads to concentration and the liberation of the mind from such emotional defilements as lust and ill will.

  • Highlight(pink) - Location 4610 “When serenity is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? All lust is abandoned.4 (Anguttara Nikaya 2: iii, 10; I 61)

  • Highlight(pink) - Location 4461 When insight is developed, it leads to the higher wisdom of insight into the true nature of phenomena and permanently liberates the mind from ignorance.

  • Highlight(pink) - Location 4612 “When insight is developed, what benefit does one experience? Wisdom is developed. When wisdom is developed, what benefit does one experience? All ignorance is abandoned.5 (Anguttara Nikaya 2: iii, 10; I 61)

  • Highlight(pink) - Location 4481 Text VIII,2(3) again confirms that both serenity and insight are necessary, and also indicates the skills needed for their respective practice.

  • Highlight - Location 4638 “These four kinds of persons, O monks, are found existing in the world. What four? “Here, monks, a certain person gains internal serenity of mind but does not gain the higher wisdom of insight into phenomena.12 Another person gains the higher wisdom of insight into phenomena but does not gain internal serenity of mind. Another person gains neither internal serenity of mind nor the higher wisdom of insight into phenomena. And another person gains both internal serenity of mind and the higher wisdom of insight into phenomena.

  • Highlight(pink) - Location 4482 The cultivation of serenity requires skill in steadying, composing, unifying, and concentrating the mind.

  • Highlight - Location 4650 ‘How, friend, should the mind be steadied? How should the mind be composed? How should the mind be unified? How should the mind be concentrated? (Anguttara Nikaya 4:94; II 93–95)

  • Highlight(pink) - Location 4482 The cultivation of insight requires skill in observing, investigating, and discerning conditioned phenomena, spoken of as “formations” (saṅkhārā).

  • Highlight - Location 4644 ‘How, friend, should formations be seen? How should formations be explored? How should formations be discerned with insight?’ (Anguttara Nikaya 4:94; II 93–95)

  • Highlight(pink) - Location 4485 But while meditators may start off differently, eventually they must all strike a healthy balance between serenity and insight. The exact point of balance between the two will differ from one person to another,

  • Highlight(pink) - Location 4486 but when a meditator achieves the appropriate balance, serenity and insight join forces to issue in the knowledge and vision of the Four Noble Truths. This knowledge and vision—the world-transcending wisdom—occurs in four distinct “installments,” the four stages of realization which, in sequence, permanently destroy ignorance along with the affiliated defilements.

  • Highlight - Location 4657 “Therein, monks, the person who gains both internal serenity of mind and the higher wisdom of insight into phenomena should establish himself in just these wholesome states and make a further effort for the destruction of the taints.” (Anguttara Nikaya 4:94; II 93–95)

  • Highlight(pink) - Location 4709 THE REFINEMENT OF THE MIND

  • Highlight(pink) - Location 4495 Text VIII,4 compares the successive stages in the purification of the mind to the refinement of gold. The meditating monk begins by removing the gross impurities of bodily, verbal, and mental conduct; this is achieved by moral discipline and vigilant introspection. Then he eliminates the middle-level impurities of unwholesome thoughts: thoughts of sensuality, ill will, and harmfulness. Next come the subtle impurities of meandering thoughts. Finally, he must eliminate thoughts about the Dhamma, the subtlest obstacle. When all such distracting thoughts are removed, the monk attains “mental unification” (ekodibhāva), the basis for the six “direct knowledges” (abhiññā) culminating in arahantship, the knowledge of the destruction of the taints.

  • Highlight(pink) - Location 4709 “There are, O monks, gross impurities in gold, such as earth and sand, gravel and grit. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4718 “It is similar, monks, with a monk devoted to the training in the higher mind: there are in him gross impurities, namely, bad conduct of body, speech, and mind. Such conduct an earnest, capable monk abandons, dispels, eliminates, and abolishes. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4720 “When he has abandoned these, there are still impurities of a moderate degree that cling to him, namely, sensual thoughts, thoughts of ill will, and thoughts of harming.15 Such thoughts an earnest, capable monk abandons, dispels, eliminates, and abolishes. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4723 “When he has abandoned these, there are still some subtle impurities that cling to him, namely, thoughts about his relatives, his home country, and his reputation. Such thoughts an earnest, capable monk abandons dispels, eliminates, and abolishes. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4725 hen he has abandoned these, there still remain thoughts about the teaching.16 That concentration is not yet peaceful and sublime; it has not attained to full tranquillity, nor has it achieved mental unification; it is maintained by strenuous suppression of the defilements. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4728 “But there comes a time when his mind becomes inwardly steadied, composed, unified, and concentrated. That concentration is then calm and refined; it has attained to full tranquillity and achieved mental unification; it is not maintained by strenuous suppression of the defilements. (Anguttara Nikaya 3:100 §§1–10; I 253–56)

  • Highlight(pink) - Location 4500 The Nikāyas sometimes compare the process of training the mind to the taming of a wild animal. Just as an animal trainer has to use various techniques to bring the animal under control, the meditator has to draw upon various methods to subdue the mind. It is not enough to be acquainted with one meditation technique; one must be skilled in a number of methods intended as antidotes to specific mental obstructions.

  • Highlight(pink) - Location 4503 In Text VIII,5 the Buddha explains five ancillary techniques—here called “signs” (nimitta)—that a monk might deploy to eliminate unwholesome thoughts connected with lust, hatred, and delusion.

  • Highlight(pink) - Location 4756
    “Monks, when a monk is pursuing the higher mind, from time to time he should give attention to five signs. What are the five? (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4506 One popular formula pits specific meditation subjects against the unwholesome mental states they are intended to rectify.

  • Highlight(pink) - Location 4758 “Here, monks, when a monk is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, hate, and delusion, then he should give attention to some other sign connected with what is wholesome.19 When he gives attention to some other sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, hate, and delusion are abandoned in him and subside. (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4765 (ii) “If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil unwholesome thoughts connected with desire, hate, and delusion, then he should examine the danger in those thoughts thus: ‘These thoughts are unwholesome, reprehensible, resulting in suffering.’ When he examines the danger in those thoughts, then any evil unwholesome thoughts connected with desire, hate, and delusion are abandoned in him and subside. (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4771 (iii) “If, while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, hate, and delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, hate, and delusion are abandoned in him and subside. (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4777 (iv) “If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil unwholesome thoughts connected with desire, hate, and delusion, then he should give attention to stilling the thought-formation of those thoughts.20 When he gives attention to stilling the thought-formation of those thoughts, then any evil unwholesome thoughts connected with desire, hate, and delusion are abandoned in him and subside. (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4787 (v) “If, while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, hate, and delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain, and crush mind with mind. When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, then any evil unwholesome thoughts connected with desire, hate, and delusion are abandoned in him and subside. (Majjhima Nikaya 20: Vitakkasaṇṭhāna Sutta; I 118–22)

  • Highlight(pink) - Location 4507 Thus the meditation on the unattractive nature of the body (see Text VIII,8 §10) is the remedy for sensual lust; loving-kindness is the remedy for ill will; mindfulness of breathing is the remedy for restlessness; and the perception of impermanence is the remedy for the conceit “I am.”2

  • Highlight(pink) - Location 4509 The perception of impermanence is a subject of insight meditation, the other three subjects of serenity meditation.

  • Highlight(pink) - Location 4510 Loving-kindness is the first of the four divine abodes (brahmavihāra) or immeasurable states (appamaññā) briefly discussed in chapter V: boundless loving-kindness, compassion, altruistic joy, and equanimity. These are respectively the antidotes to ill will, harmfulness, discontent, and partiality.

  • Highlight(pink) - Location 4866 THE FOUR ESTABLISHMENTS OF MINDFULNESS

  • Highlight(pink) - Location 4523 The discourse generally considered to offer the most comprehensive instructions on meditation practice is the Satipaṭṭhāna Sutta.

  • Highlight(pink) - Location 4528 The Satipaṭṭhāna Sutta does not recommend a single meditation subject nor even a single method of meditation. Its purpose, rather, is to explain how to establish the mode of contemplation needed to arrive at realization of Nibbāna. The appropriate frame of mind to be established, as implied by the title of the sutta, is called an “establishment of mindfulness.”

  • Highlight(pink) - Location 4532 According to the standard formula that accompanies each exercise, a satipaṭṭhāna is a mode of dwelling (viharati). This mode of dwelling involves observation of objects in the proper frame of mind. The frame of mind consists of three positive qualities: energy (ātāpa, “ardor”), mindfulness (sati), and clear comprehension (sampajañña).

  • Highlight(pink) - Location 4539 The opening formula of the sutta says that one engages in this practice after “having subdued longing and dejection in regard to the world” (vineyya loke abhijjhā-domanassaṃ). The expression “having subdued” need not be taken to imply that one must first overcome longing and dejection—which,

  • Highlight(pink) - Location 4543 The expression might be understood to mean that the practice is itself the means of overcoming longing and dejection.

  • Highlight(pink) - Location 4543 Thus, while subduing the obstructive influences of greed and aversion, the meditator arouses the positive qualities of energy, mindfulness, and clear comprehension, and contemplates four objective domains: the body, feelings, states of mind, and phenomena. It is these four objective domains that differentiate mindful observation into four establishments of mindfulness.

  • Highlight(pink) - Location 4548 Several of these can be used as means to develop serenity (samatha), but the satipaṭṭhāna system as a whole seems especially designed for the development of insight.

  • Highlight - Location 4565 Each major contemplative exercise is supplemented by an auxiliary section, a “refrain” with four subdivisions. The first states that the meditator contemplates the object internally (within his or her own experience), externally (reflectively considering it as occurring within the experience of others), and both; this ensures that one obtains a comprehensive and balanced view of the object.

  • Highlight(pink) - Location 4573 The second portion states that the meditator contemplates the object as subject to origination, as subject to vanishing, and as subject to both origination and vanishing; this brings to light the characteristic of impermanence and thus leads to insight into the three characteristics: impermanence, suffering, and nonself (anicca, dukkha, anattā).

  • Highlight(pink) - Location 4576 The third states that the meditator is simply aware of the bare object to the extent necessary for constant mindfulness and knowledge.

  • Highlight(pink) - Location 4577 And the fourth describes the meditator as dwelling in a state of complete detachment, not clinging to anything in the world.

  • Highlight(pink) - Location 4535 The word sati originally meant memory, but in the present context it signifies recollection of the present, a sustained awareness of what is happening to us and within us on each occasion of experience. Mindfulness, in its initial stages, is concerned with keeping the contemplative mind continually on its object, which means keeping the object continually present to the mind.

  • Highlight(pink) - Location 4537 Mindfulness prevents the mind from slipping away, from drifting off under the sway of random thoughts into mental proliferation and forgetfulness. Mindfulness is often said to occur in close conjunction with “clear comprehension,” a clear knowledge and understanding of what one is experiencing.

  • Highlight(pink) - Location 4871 contemplating the body in the body, (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4550 Contemplation of the body (kāyānupassanā). This comprises fourteen subjects of meditation: mindfulness of breathing; contemplation of the four postures; clear comprehension of activities; attention to the unattractive nature of the body (viewed by way of its organs and tissues); attention to the elements; and nine charnel ground contemplations, contemplations based on corpses in different stages of decomposition.

  • Highlight(pink) - Location 4878 Mindfulness of Breathing

  • Highlight(pink) - Location 4880 just mindful he breathes in, mindful he breathes out. Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’28 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4883 He trains thus: ‘I will breathe in experiencing the whole body’; he trains thus: ‘I will breathe out experiencing the whole body.’29 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight - Location 7926 29 Ps, in line with other Pāli commentaries, explains “experiencing the whole body” (sabbakāyapaṭisaṃvedī) to mean that the meditator becomes aware of each in-breath and out-breath through its three phases of beginning, middle, and end.

  • Highlight(pink) - Location 4885 He trains thus: ‘I will breathe in tranquilizing the bodily formation’; he trains thus: ‘I will breathe out tranquilizing the bodily formation.’30 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight - Location 7931 30 The “bodily formation” (kāyasaṅkhāra) is defined as in-and-out breathing at MN 44.13 (I 301) and SN 41:6 (IV 293). Thus, as Ps explains, with the successful development of this practice, the meditator’s breathing becomes increasingly more quiet, tranquil, and peaceful.

  • Highlight(pink) - Location 4896 The Four Postures

  • Highlight(pink) - Location 4896 “Again, monks, when walking, a monk understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed.33 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight - Location 4901 [3. Clear Comprehension]

  • Highlight - Location 4902 “Again, monks, a monk is one who acts with clear comprehension when going forward and returning;34 who acts with clear comprehension when looking ahead and looking away; who acts with clear comprehension when bending and stretching his limbs; who acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; who acts with clear comprehension when eating, drinking, chewing, and tasting; who acts with clear comprehension when defecating and urinating; who acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4909 Unattractiveness of the Body

  • Highlight(pink) - Location 4909 a monk reviews this same body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of many kinds of impurity thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.’35 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4919 Elements

  • Highlight(pink) - Location 4919 a monk reviews this same body, however it is placed, however disposed, as consisting of elements thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’36 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4921 Just as though a skilled butcher or his apprentice had killed a cow and were seated at the crossroads with it cut up into pieces; so too, a monk reviews this same body (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4926 The Nine Charnel Ground Contemplations

  • Highlight(pink) - Location 4927 “Again, monks, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter, a monk compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’37 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4932 “Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms, a monk compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4935 “Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together with sinews…a fleshless skeleton smeared with blood, held together with sinews…a skeleton without flesh and blood, held together with sinews … disconnected bones scattered in all directions—here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a back-bone, here the skull—a monk compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’38 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4941 “Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the color of shells … bones heaped up … bones more than a year old, rotted and crumbled to dust, a monk compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4948 contemplation of feeling

  • Highlight(pink) - Location 4554 Contemplation of feeling (vedanānupassanā). Feeling is differentiated into three primary types—pleasant, painful, and neither-painful-nor-pleasant—which are each further distinguished into carnal and spiritual feelings. However, because these are all merely different types of feeling, the contemplation of feeling is considered one subject.

  • Highlight(pink) - Location 4949 “And how, monks, does a monk dwell contemplating feelings in feelings?39 Here, when feeling a pleasant feeling, a monk understands: ‘I feel a pleasant feeling’; when feeling a painful feeling, he understands: ‘I feel a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant feeling.’ When feeling a carnal pleasant feeling, he understands: ‘I feel a carnal pleasant feeling’; when feeling a spiritual pleasant feeling, he understands: ‘I feel a spiritual pleasant feeling’; when feeling a carnal painful feeling, he understands: ‘I feel a carnal painful feeling’; when feeling a spiritual painful feeling, he understands: ‘I feel a spiritual painful feeling’; when feeling a carnal neither-painful-nor-pleasant feeling, he understands: ‘I feel a carnal neither-painful-nor-pleasant feeling’; when feeling a spiritual neither-painful-nor-pleasant feeling, he understands: ‘I feel a spiritual neither-painful-nor-pleasant feeling.’ (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4963 contemplation of mind

  • Highlight(pink) - Location 4557 Contemplation of mind (cittānupassanā). This is one subject of contemplation—the mind—differentiated into eight pairs of contrasting states of mind.

  • Highlight(pink) - Location 4964 “And how, monks, does a monk dwell contemplating mind in mind?41 Here a monk understands a mind with lust as a mind with lust, and a mind without lust as a mind without lust. He understands a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred. He understands a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He understands a contracted mind as contracted, and a distracted mind as distracted. He understands an exalted mind as exalted, and an unexalted mind as unexalted. He understands a surpassable mind as surpassable, and an unsurpassable mind as unsurpassable. He understands a concentrated mind as concentrated, and an unconcentrated mind as unconcentrated. He understands a liberated mind as liberated, and an unliberated mind as unliberated.42 (Majjhima Nikaya 10: Satipaṭṭhāna Sutta; I 55–63)

  • Highlight(pink) - Location 4977 contemplation of phenomena

  • Highlight(pink) - Location 4558 Contemplation of phenomena (dhammānupassanā). The word dhammā here probably signifies phenomena, which are classified into five categories governed by the Buddha’s teaching, the Dhamma. Thus dhammānupassanā has a dual meaning, “dhammas (phenomena) contemplated by way of the Dhamma (the teaching).” The five categories are: the five hindrances, the five aggregates, the six internal and external sense bases, the seven factors of enlightenment, and the Four Noble Truths.

  • Highlight(pink) - Location 4562 Although not specified in the sutta, a progressive sequence seems to be implied by the terms describing each contemplation.

  • Highlight(pink) - Location 4565 These all suggest that progressive contemplation brings enhanced concentration.

  • Highlight(pink) - Location 4565 In the contemplation of phenomena, the emphasis shifts toward insight. One begins by observing and overcoming the five hindrances. The overcoming of the hindrances marks success in concentration. With the concentrated mind, one contemplates the five aggregates and the six sense bases. As contemplation gains momentum, the seven factors of enlightenment become manifest, and the development of the seven enlightenment factors culminates in knowledge of the Four Noble Truths. Knowledge of the Four Noble Truths liberates the mind from the defilements and thus leads to the attainment of Nibbāna.

  • Highlight(pink) - Location 5052 MINDFULNESS OF BREATHING

  • Highlight(pink) - Location 4578 In the Satipaṭṭhāna Sutta, mindfulness of breathing (ānāpānasati) is included as merely one meditation subject among others, but the Nikāyas assign it a position of fundamental importance. The Buddha said that he used mindfulness of breathing as his main meditation subject for the attainment of enlightenment (see SN 54:8; V 317).

  • Highlight(pink) - Location 4582 Mindfulness of breathing is the subject of an entire chapter in the Saṃyutta Nikāya (SN 54, Ānāpānasaṃyutta). Whereas the Satipaṭṭhāna Sutta explains mindfulness of breathing by a four-step formula, the suttas in this collection expand its practice to sixteen steps.

  • Highlight(pink) - Location 4585 Since these steps are not necessarily sequential but partly overlap, they might be thought of as facets rather than actual steps. The sixteen facets are grouped into four tetrads each of which corresponds to one of the four establishments of mindfulness.

  • Highlight(pink) - Location 4586 The first tetrad contains the four facets mentioned in the Satipaṭṭhāna Sutta in its section on contemplation of the body, but the other tetrads extend the practice to the contemplations of feelings, mind, and phenomena. Thus the development of mindfulness of breathing can fulfill not just one but all four establishments of mindfulness.

  • Highlight(pink) - Location 4589 The four establishments of mindfulness, based on mindfulness of breathing, in turn fulfill the seven factors of enlightenment; and these in turn fulfill true knowledge and liberation. This exposition thus shows mindfulness of breathing to be a complete subject of meditation that begins with simple attention to the breath and culminates in the permanent liberation of the mind.

  • Highlight(pink) - Location 5059 “Concentration by mindfulness of breathing, Ānanda, is the one thing which, when developed and cultivated, fulfills the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.

  • Highlight(pink) - Location 5070 “He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’

  • Highlight(pink) - Location 5071 He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’

  • Highlight(pink) - Location 5072 He trains thus: ‘Experiencing the mental formation, I will breathe in’; he trains thus: ‘Experiencing the mental formation, I will breathe out.’

  • Highlight(pink) - Location 5073 He trains thus: ‘Tranquilizing the mental formation, I will breathe in’; he trains thus: ‘Tranquilizing the mental formation, I will breathe out.’55

  • Highlight(pink) - Location 5075 “He trains thus: ‘Experiencing the mind, I will breathe in’; he trains thus: ‘Experiencing the mind, I will breathe out.’

  • Highlight(pink) - Location 5076 He trains thus: ‘Gladdening the mind, I will breathe in’; he trains thus: ‘Gladdening the mind, I will breathe out.’

  • Highlight(pink) - Location 5077 He trains thus: ‘Concentrating the mind, I will breathe in’; he trains thus: ‘Concentrating the mind, I will breathe out.’

  • Highlight(pink) - Location 5078 He trains thus: ‘Liberating the mind, I will breathe in’; he trains thus: ‘Liberating the mind, I will breathe out.’56

  • Highlight(pink) - Location 5080 “He trains thus: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’

  • Highlight(pink) - Location 5081 He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’

  • Highlight(pink) - Location 5082 He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’

  • Highlight(pink) - Location 5083 He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’57

  • Highlight(pink) - Location 5106 the seven factors of enlightenment

  • Highlight(pink) - Location 5109 Whenever, Ānanda, unmuddled mindfulness has been established in a monk, on that occasion the enlightenment factor of mindfulness is aroused by the monk;

  • Highlight(pink) - Location 5114 Whenever, Ānanda, a monk dwelling thus mindfully discriminates that phenomenon with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of phenomena61 is aroused by the monk;

  • Highlight(pink) - Location 5119 Whenever, Ānanda, a monk’s energy is aroused without slackening as he discriminates that phenomenon with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the monk;

  • Highlight(pink) - Location 5122 Whenever, Ānanda, spiritual rapture arises in a monk whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the monk; on that occasion the monk develops the enlightenment factor of rapture;

  • Highlight(pink) - Location 5125 Whenever, Ānanda, the body becomes tranquil and the mind becomes tranquil in a monk whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the monk;

  • Highlight(pink) - Location 5129 Whenever, Ānanda, the mind becomes concentrated in a monk whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the monk;

  • Highlight(pink) - Location 5132 Whenever, Ānanda, a monk becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the monk;

  • Highlight(pink) - Location 5135 ever, Ānanda, a monk dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, on that occasion unmuddled mindfulness is established in that monk. Whenever, Ānanda, unmuddled mindfulness has been established in a monk, on that occasion the enlightenment factor of mindfulness is aroused by the monk;

  • Highlight(pink) - Location 5140 Whenever, Ānanda, a monk becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the monk

Notes

Total: 14

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