Teaching on the Four Noble Truths - Luang Phu Mun, Pinayo Prommuang
"Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in and of themselves with reference to the four noble truths? There is the case where he discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress.'
"And what is the noble truth of the origination of stress? The craving that makes for further becoming -- accompanied by passion and delight, relishing now here and now there -- i.e., craving for sensuality, craving for becoming, craving for non-becoming.
"And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever is endearing and alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.
"And what is endearing and alluring in terms of the world? The eye is endearing and alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.
"Eye-consciousness....Ear-consciousness....Nose-consciousness....
Tongue-consciousness....Body-consciousness.... Intellect-consciousness....
"Eye-contact....Ear-contact....Nose-contact....Tongue-contact.... Body-contact.... Intellect-contact....
"Feeling born of eye-contact....Feeling born of ear-contact....Feeling born of nose-contact....Feeling born of tongue-contact.... Feeling born of body-contact.... Feeling born of intellect-contact....
"Perception of forms....Perception of sounds....Perception of smells.... Perception of tastes....Perception of tactile sensations.... Perception of ideas....
"Intention for forms....Intention for sounds....Intention for smells.... Intention for tastes....Intention for tactile sensations....Intention for ideas....
"Craving for forms....Craving for sounds....Craving for smells.... Craving for tastes....Craving for tactile sensations....Craving for ideas....
"Evaluation of forms....Evaluation of sounds....Evaluation of smells.... Evaluation of tastes....Evaluation of tactile sensations....Evaluation of ideas is endearing and alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.
"And what is the noble truth of the cessation of stress? The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.
"And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.And what is right aspiration? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right aspiration.
"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing, and from sexual intercourse. This is called right action.
"And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This is called right effort.
"And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves...the mind in and of itself...mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful and alert, physically sensitive of pleasure. He enters and remains in the third jhana, and of him the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration".
"In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the four noble truths....
In the conclusion of the sutta, the Buddha stated“if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return (anagami).”
How can we practise all of these four so that we finish with them? Do not worry. The Buddha’s teachings are related to each other like a chain. If we practise one of them more and more, other spiritual themes of the practice will progress by themselves. As the Buddha said in the Anapanasati Sutta about the achievement of a relationship of one Dhamma to another:“Mindfulness of in and out breathing, when develop and pursued, is of great fruit, of great benefit. Mindfulness of in and out breathing, when developed and pursued, brings the Four Frames of Reference (Mahasatipatthana) to their culmination. The Four Frames of Reference, when develop and pursued, bring the Seven Factors for Awakening to their culmination. The Seven Factor for Awakening, when develop and pursued, bring Clear Knowing and Release to their culmination”.
