“When we hear a Dharma talk or study a sutra, our only job is to remain open. Usually when we hear or read something new, we just compare it to our own ideas. If it is the same, we accept it and say that it is correct. If it is not, we say it is incorrect. In either case, we learn nothing. If we read or listen with an open mind and an open heart, the rain of the Dharma will penetrate the soil of our consciousness.”
-Thich Nhat Hanh
Discourse on the Four Establishments of Mindfulness
Discourse on the Eight Realizations of the Great Beings
Discourse on the Full Awareness of Breathing
Discourse on the Four Establishments of Mindfulness
This translation has been prepared by Thich Nhat Hanh from Satipaṭṭhāna Sutta, Majjhima Nikāya 10
I heard these words of the Buddha one time when he was living at Kammassadhamma, a market town of the Kuru people. The Buddha addressed the bhikkhus, “O bhikkhus.”
And the bhikkhus replied, “Venerable Lord.”
The Buddha said, “Bhikkhus, there is a most wonderful way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.
“What are the Four Establishments?
- “Bhikkhus, a practitioner remains established in the observation of the , diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
- “He remains established in the observation of the , diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
- “He remains established in the observation of the , diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
- “He remains established in the observation of the , diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
1. Body
“And how does a practitioner remain established in the observation of the body in the body?
“She goes to the forest, to the foot of a tree, or to an empty room, sits down cross-legged in the lotus position, holds her body straight, and establishes mindfulness in front of her.
She breathes in, aware that she is breathing in.
She breathes out, aware that she is breathing out.
When she breathes in a long breath, she knows,
‘I am breathing in a long breath.’
When she breathes out a long breath, she knows,
‘I am breathing out a long breath.’
When she breathes in a short breath, she knows,
‘I am breathing in a short breath.’
When she breathes out a short breath, she knows,
‘I am breathing out a short breath.’
“She uses the following practice:
‘Breathing in, I am aware of my whole body.
Breathing out, I am aware of my whole body.
Breathing in, I calm my body.
Breathing out, I calm my body.’
“Just as a skilled potter knows
when he makes a long turn on the wheel,
‘I am making a long turn,’
and knows when he makes a short turn,
‘I am making a short turn,’
so a practitioner, when she breathes in a long breath, knows,
‘I am breathing in a long breath,’
and when she breathes in a short breath, knows,
‘I am breathing in a short breath,’
when she breathes out a long breath, knows,
‘I am breathing out a long breath,’
and when she breathes out a short breath, knows,
‘I am breathing out a short breath.’
“She uses the following practice:
‘Breathing in, I am aware of my whole body.
Breathing out, I am aware of my whole body.
Breathing in, I calm my body.
Breathing out, I calm my body.’
“Moreover,
when a practitioner walks, he is aware, ‘I am walking.’
When he is standing, he is aware, ‘I am standing.’
When he is sitting, he is aware, ‘I am sitting.’
When he is lying down, he is aware, ‘I am lying down.’
In whatever position his body happens to be, he is aware of the position of his body.
“Moreover, when the practitioner is going forward or backward, he applies full awareness to his going forward or backward. When he looks in front or looks behind, bends down or stands up, he also applies full awareness to what he is doing. He applies full awareness to wearing the sanghati robe or carrying the alms bowl. When he eats or drinks, chews, or savors the food, he applies full awareness to all this. When passing excrement or urinating, he applies full awareness to this. When he walks, stands, lies down, sits, sleeps or wakes up, speaks or is silent, he shines his awareness on all this.
“Further, the practitioner meditates on her very own body from the soles of the feet upwards and then from the hair on top of the head downwards, a body contained inside the skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, the nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’
“Bhikkhus, imagine a sack which can be opened at both ends, containing a variety of grains – brown rice, wild rice, mung beans, kidney beans, sesame, white rice. When someone with good eyesight opens the bags, he will review it like this: ‘This is brown rice, this is wild rice, these are mung beans, these are kidney beans, these are sesame seeds, this is white rice.’ Just so the practitioner passes in review the whole of his body from the soles of the feet to the hair on the top of the head, a body enclosed in a layer of skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’
“Further, in whichever position her body happens to be, the practitioner passes in review the elements which constitute the body: ‘In this body is the earth element, the water element, the fire element, and the air element.’
“As a skilled butcher or an apprentice butcher, having killed a cow, might sit at the crossroads to divide the cow into many parts, the practitioner passes in review the elements which comprise her very own body: ‘Here in this body are the earth element, the water element, the fire element, and the air element.’
Further, the practitioner which he visualizes thrown onto a charnel ground and lying there for one, two, or three days – bloated, blue in color, and festering, and he observes, ‘This body of mine is of the same nature. It will end up in the same way; there is no way it can avoid that state.’
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; pecked at by crows, eaten by hawks, vultures, and jackals, and infested with maggots and worms, and he observes, ‘This body of mine is of the same nature, it will end up in the same way, there is no way it can avoid that state.’
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton with a little flesh and blood sticking to it, and the bones are held together by the ligaments.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh, but still smeared by a little blood, the bones still held together by the ligaments.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh nor smeared by any blood, but the bones are still held together by the ligaments.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bones scattered here and there; in one place a hand bone, in another a shin bone, a thigh bone, a pelvis, a spinal column, a skull.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bleached bones, the color of shells.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it has been lying there for more than one year and all that is left is a collection of dried bones.
- “Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is the dust which comes from the rotted bones, and he observes, ‘This body of mine is of the same nature, it will end up in the same way. There is no way it can avoid that state.’
“This is how the practitioner remains established in the observation of the body in the body, observation of the body from within or from without, or both from within or from without. He remains established in the observation of the process of coming-to-be in the body or the process of dissolution in the body or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is a body here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the body in the body, O bhikkhus.”
2. Feelings
“Bhikkhus, how does a practitioner remain established in the observation of the feelings in the feelings?
“Whenever the practitioner has a pleasant feeling, she is aware, ‘I am experiencing a pleasant feeling.’ The practitioner practices like this for all the feelings, whether they are pleasant, painful, or neutral, observing when they belong to the body and when they belong to the mind.
“This is how the practitioner remains established in the observation of the feelings in the feelings, observation of the feelings from within or from without, or observation of the feelings both from within and from without. She remains established in the observation of the process of coming-to-be in the feelings or the process of dissolution in the feelings or both in the process of coming-to-be and the process of dissolution. Or she is mindful of the fact, ‘There is feeling here,’ until understanding and full awareness come about. She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the feelings in the feelings, O bhikkhus.”
3. Mind (Mental Formations)
“Bhikkhus, how does a practitioner remain established in the observation of the mind in the mind?
“When his mind is desiring, the practitioner is aware, ‘My mind is desiring.’ When his mind is not desiring, he is aware, ‘My mind is not desiring.’ He is aware in the same way concerning a hating mind, a confused mind, a collected mind, a dispersed mind, an expansive mind, a narrow mind, the highest mind, and a concentrated and liberated mind.
This is how the practitioner remains established in the observation of the mind in the mind, observation of the mind from within or from without, or observation of the mind both from within and from without. He remains established in the observation of the process of coming-to-be in the mind or the process of dissolution in the mind or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is mind here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. This is how to practice observation of the mind in the mind, O bhikkhus.”
4. Objects of Mind
“Bhikkhus, how does a practitioner remain established in the observation of the objects of mind in the objects of mind?
“First of all, she observes the objects of mind in the objects of mind with regard to the . How does she observe this?
- “When sensual desire is present in her, she is aware,
‘Sensual desire is present in me.’ - Or when sensual desire is not present in her, she is aware,
‘Sensual desire is not present in me.’ - When sensual desire begins to arise, she is aware of it.
- When sensual desire that has already arisen is abandoned, she is aware of it.
- When sensual desire that has already been abandoned will not arise again in the future, she is aware of it.
“She practices in the same way concerning anger, dullness and drowsiness, agitation and remorse, and doubt.
“Further, the practitioner observes the objects of mind in the objects of mind with regard to the . How does she observe this? She observes like this:
- ‘Such is form. Such is the arising of form. Such is the disappearance of form.’
- ‘Such is feeling. Such is the arising of feeling. Such is the disappearance of feeling.’
- ‘Such is perception. Such is the arising of perception. Such is the disappearance of perception.’
- ‘Such are mental formations. Such is the arising of mental formations. Such is the disappearance of mental formations.’
- ‘Such is consciousness. Such is the arising of consciousness. Such is the disappearance of consciousness.’
“Further, bhikkhus, the practitioner observes the objects of mind in the objects of mind with regard to . How does she observe this?
“She is aware of the eyes and aware of the form, and she is aware of the internal formations which are produced in dependence on these two things. She is aware of the birth of a new internal formation and is aware of abandoning an already produced internal formation, and she is aware when an already abandoned internal formation will not arise again.
“She is aware in the same way of the ears and sound, the nose and smell, the tongue and taste, the body and touch, the mind and objects of mind.
“Further, bhikkhus, the practitioner remains established in the observation of the objects of mind in the objects of mind with regard to the .
“How does he remain established in the practice of observation of the Seven Factors of Awakening?
- “When the factor of awakening, mindfulness, is present in him, he is aware, ‘Mindfulness is present in me.’
- When mindfulness is not present in him, he is aware, ‘Mindfulness is not present in me.’
- He is aware when not-yet-born mindfulness is being born
- and when already-born mindfulness is perfectly developed.
“In the same way, he is aware of the factors of investigation, diligence, joy, ease, concentration, and equanimity.
“Further, bhikkhus, a practitioner remains established in the observation of objects of mind in the objects of mind with regard to the .
“How, bhikkhus, does the practitioner remain established in the observation of the Four Noble Truths?
“A practitioner is aware
- ‘This is suffering,’ as it arises.
- She is aware, ‘This is the cause of the suffering,’ as it arises.
- She is aware, ‘This is the end of suffering,’ as it arises.
- She is aware, ‘This is the path which leads to the end of suffering,’ as it arises.
“This is how the practitioner remains established in the observation of the objects of mind in the objects of mind either from within or from without, or both from within and from without. She remains established in the observation of the process of coming-to-be in any of the objects of mind or the process of dissolution in the objects of mind or both in the process of coming-to-be and the process of dissolution. Or she is mindful of the fact, ‘There is an object of mind here,’ until understanding and full awareness come about. She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind, O bhikkhus.”
“Bhikkhus, he who practices the Four Establishments of Mindfulness for seven years can expect one of two fruits – the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.
“Let alone seven years, bhikkhus, whoever practices the Four Establishments of Mindfulness for six, five, four, three, two years or one year, for seven, six, five, four, three, or two months, one month or half a month, can also expect one of two fruits – either the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.
“That is why we said that this path, the path of the four grounds for the establishment of mindfulness, is the most wonderful path, which helps beings realize purification, transcend grief and sorrow, destroy pain and anxiety, travel the right path, and realize nirvana.” The bhikkhus were delighted to hear the teaching of the Buddha. They took it to heart and began to put it into practice.
Discourse on the Eight Realizations of the Great Beings
This translation has been prepared by Thich Nhat Hanh from the Chinese Taishō Revised Tripiṭaka 779
Wholeheartedly, day and night, disciples of the Awakened One should recite and meditate on the Eight Realizations discovered by the Great Beings.
The First Realization is the awareness that the world is impermanent. Political regimes are subject to fall. Things composed of the four elements are empty, containing within them the seeds of suffering. Human beings are composed of Five Aggregates and are without a separate self. They are always in the process of change – constantly being born and constantly dying. They are empty of self and without a separate existence. The mind is the source of all confusion, and the body the forest of all unwholesome actions. Meditating on this, you can be released from the round of birth and death.
The Second Realization is the awareness that more desire brings more suffering. All hardships in daily life arise from greed and desire. Those with little desire and ambition are able to relax, their body and mind free from entanglement.
The Third Realization is the awareness that the human mind is always searching outside itself and never feels fulfilled. This brings about unwholesome activity. Bodhisattvas, on the other hand, know the value of having few desires. They live simply and peacefully, so they can devote themselves to practicing the Way. They regard the realization of perfect understanding to be their only career.
The Fourth Realization is the awareness that indolence is an obstacle to practice. You must practice diligently to transform unwholesome mental states that bind you, and you must conquer the four kinds of Mara in order to free yourself from the prisons of the Five Aggregates and the three worlds.
The Fifth Realization is the awareness that ignorance is the cause of the endless round of birth and death. Bodhisattvas always listen to and learn from others so their understanding and skillful means can develop, and so they can teach living beings and bring them great joy.
The Sixth Realization is the awareness that poverty creates hatred and anger, which creates a vicious cycle of negative thoughts and actions. When practicing generosity, bodhisattvas consider everyone – friends and enemies alike – to be equal. They do not condemn anyone’s past wrongdoings or hate even those presently causing harm.
The Seventh Realization is the awareness that the five categories of sensual desire – money, sex, fame, overeating, and oversleeping – lead to problems. Although you are in the world, try not to be caught in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him free of attachment to worldly things, and he treats everyone equally and with compassion.
The Eighth Realization is the awareness that the fire of birth and death is raging, causing endless suffering everywhere. Take the Great Vow to help all beings, to suffer with all beings, and to guide all beings to the Realm of Great Joy.
These Eight Realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have practiced diligently the way of understanding and love. They have sailed the Dharmakaya boat to the shore of nirvana, and have then returned to the ordinary world, free of the five sensual desires, their minds and hearts directed toward the Noble Way. Using these Eight Realizations, they help all beings recognize the suffering in the world.
If disciples of the Buddha recite and meditate on these Eight Realizations, they will put an end to countless misunderstandings and difficulties and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace.
Discourse on the Full Awareness of Breathing
This translation has been prepared by Thich Nhat Hanh from Ānāpānasati Sutta, Majjhima Nikāya 118
I heard these words of the Buddha one time when he was staying in Savatthi in the Eastern Park, with many well-known and accomplished disciples, including Sariputta, Mahamoggallana, Mahakassapa, Mahakacchayana, Mahakotthita, Mahakappina, Mahachunda, Anuradha, Revata, and Ananda. The senior bhikkhus in the community were diligently instructing bhikkhus who were new to the practice – some instructing ten bhikkhus, some twenty, some thirty, and some forty; and in this way the bhikkhus who were new to the practice gradually made great progress.
That night the moon was full, and the Pavarana Ceremony was held to mark the end of the rainy-season retreat. Lord Buddha, the Awakened One, was sitting in the open air, and his disciples were gathered around him. After looking over the assembly, he began to speak:
“O bhikkhus, I am pleased to observe the fruit you have attained in your practice. Yet I know you can make even more progress. What you have not yet attained, you can attain. What you have not yet realized, you can realize perfectly. (To engage your efforts,) I will remain here until the next full-moon day.”
When they heard that the Lord Buddha was going to remain in Savatthi for another month, bhikkhus throughout the country began traveling there to study with him. The senior bhikkhus continued teaching the bhikkhus new to the practice even more ardently. Some were instructing ten bhikkhus, some twenty, some thirty, and some forty. With this help, the newer bhikkhus were able, little by little, to continue their progress in understanding.
When the next full-moon day arrived, the Buddha, seated under the open sky, looked over the assembly of bhikkhus and began to speak:
“O bhikkhus, our community is pure and good. At its heart, it is without useless and boastful talk, and therefore it deserves to receive offerings and be considered a field of merit. Such a community is rare, and any pilgrim who seeks it, no matter how far he must travel, will find it worthy.
“O bhikkhus, there are bhikkhus in this assembly who have realized the fruit of Arhatship, destroyed every root of affliction, laid aside every burden, and attained right understanding and emancipation. There are also bhikkhus who have cut off the first five internal knots and realized the fruit of never returning to the cycle of birth and death.
“There are those who have thrown off the first three internal knots and realized the fruit of returning once more. They have cut off the roots of greed, hatred, and ignorance, and will only need to return to the cycle of birth and death one more time. There are those who have thrown off the three internal knots and attained the fruit of stream-enterer, coursing steadily to the Awakened State.
There are those who practice:
- the Four Establishments of Mindfulness,
- the Four Right Efforts,
- the Four Bases of Success,
- the Five Faculties,
- the Five Powers,
- the Seven Factors of Awakening,
- the Noble Eightfold Path,
- loving kindness, compassion, joy, and equanimity,
- the Nine Contemplations (on death),
- and the Observation of Impermanence.
There are also bhikkhus who are already practicing Full Awareness of Breathing.”
“O bhikkhus, the , if developed and practiced continuously, will be rewarding and bring great advantages. It will lead to success in practicing the Four Establishments of Mindfulness. If the method of the Four Establishments of Mindfulness is developed and practiced continuously, it will lead to success in the practice of the Seven Factors of Awakening. The Seven Factors of Awakening, if developed and practiced continuously, will give rise to understanding and liberation of the mind.
“What is the way to develop and practice continuously the method of Full Awareness of Breathing so that the practice will be rewarding and offer great benefit?
“It is like this, bhikkhus: the practitioner goes into the forest or to the foot of a tree, or to any deserted place, sits stably in the lotus position, holding his or her body quite straight, and practices like this:
‘Breathing in, I know I am breathing in.
Breathing out, I know I am breathing out.’
- ‘Breathing in a long breath, I know I am breathing in a long breath.
Breathing out a long breath, I know I am breathing out a long breath. - ‘Breathing in a short breath, I know I am breathing in a short breath.
Breathing out a short breath, I know I am breathing out a short breath. - ‘Breathing in, I am aware of my whole body.
Breathing out, I am aware of my whole body.’
He or she practices like this. - ‘Breathing in, I calm my whole body.
Breathing out, I calm my whole body.’
He or she practices like this. - ‘Breathing in, I feel joyful.
Breathing out, I feel joyful.’
He or she practices like this. - ‘Breathing in, I feel happy.
Breathing out, I feel happy.’
He or she practices like this. - ‘Breathing in, I am aware of my mental formations.
Breathing out, I am aware of my mental formations.’
He or she practices like this. - ‘Breathing in, I calm my mental formations.
Breathing out, I calm my mental formations.’
He or she practices like this. - ‘Breathing in, I am aware of my mind.
Breathing out, I am aware of my mind.’
He or she practices like this. - ‘Breathing in, I make my mind happy.
Breathing out, I make my mind happy.’
He or she practices like this. - ‘Breathing in, I concentrate my mind.
Breathing out, I concentrate my mind.’
He or she practices like this. - ‘Breathing in, I liberate my mind.
Breathing out, I liberate my mind.’
He or she practices like this. - ‘Breathing in, I observe the impermanent nature of all dharmas.
Breathing out, I observe the impermanent nature of all dharmas.’
He or she practices like this. - ‘Breathing in, I observe the disappearance of desire.
Breathing out, I observe the disappearance of desire.’
He or she practices like this. - ‘Breathing in, I observe the no-birth, no-death nature of all phenomena.
Breathing out, I observe the no-birth, no-death nature of all phenomena.’ He or she practices like this. - ‘Breathing in, I observe letting go.
Breathing out, I observe letting go.’
He or she practices like this.
“The Full Awareness of Breathing, if developed and practiced continuously according to these instructions, will be rewarding and of great benefit.”
“In what way does one develop and continuously practice the Full Awareness of Breathing, in order to succeed in the practice of the Four Establishments of Mindfulness?
“When the practitioner breathes in or out a long or a short breath, aware of his breath or his whole body, or aware that he is making his whole body calm and at peace — he abides peacefully in the observation of , persevering, fully awake, clearly understanding his state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the First Establishment of Mindfulness, the body.
“When the practitioner breathes in or out aware of joy or happiness, of the mental formations, or to make the mental formations peaceful — he abides peacefully in the observation of , persevering, fully awake, clearly understanding his state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Second Establishment of Mindfulness, the feelings.
“When the practitioner breathes in or out with the awareness of the mind, or to make the mind happy, to collect the mind in concentration, or to free and liberate the mind — he abides peacefully in the observation of , persevering, fully awake, clearly understanding his state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Third Establishment of Mindfulness, the mind. Without Full Awareness of Breathing, there can be no development of meditative stability and understanding.
“When the practitioner breathes in or breathes out and contemplates the essential impermanence or the essential disappearance of desire or the no-birth, no-death nature of all phenomena or letting go — he abides peacefully in the observations of , persevering, fully awake, clearly understanding his state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Fourth Establishment of Mindfulness, the objects of mind.
“The practice of Full Awareness of Breathing, if developed and practiced continuously, will lead to perfect accomplishment of the Four Establishments of Mindfulness.”
“Moreover, if they are developed and continuously practiced, the Four Establishments of Mindfulness will lead to perfect abiding in the Seven Factors of Awakening. How is this so?
“When the practitioner can maintain, without distraction, the practice of observing
the body in the body,
the feelings in the feelings,
the mind in the mind,
and the objects of mind in the objects of mind,
persevering, fully awake, clearly understanding her state, gone beyond all attachment and aversion to this life, with unwavering, steadfast, imperturbable meditative stability, she will attain the First Factor of Awakening, namely .
When this factor is developed, it will come to perfection.
“When the practitioner can abide in meditative stability without being distracted and can investigate every dharma, every object of mind that arises, then the Second Factor of Awakening will be born and developed in her, the factor of .
When this factor is developed, it will come to perfection.
“When the practitioner can observe and investigate every dharma in a sustained, persevering, and steadfast way, without being distracted, the Third Factor of Awakening will be born and developed in her, the factor of .
When this factor is developed, it will come to perfection.
“When the practitioner has reached a stable, imperturbable abiding in the stream of practice, the Fourth Factor of Awakening will be born and developed in her, the factor of .
When this factor is developed, it will come to perfection.
“When the practitioner can abide undistractedly in the state of joy, she will feel her body and mind light and at peace. At this point the Fifth Factor of Awakening will be born and developed, the factor of .
When this factor is developed, it will come to perfection.
“When both body and mind are at ease, the practitioner can easily enter into concentration. At this point the Sixth Factor of Awakening will be born and developed in her, the factor of .
When this factor is developed, it will come to perfection.
“When the practitioner is abiding in concentration with deep calm, she will cease discriminating and comparing. At this point the Seventh Factor of Awakening is released, born, and developed in her, the factor of .
When this factor is developed, it will come to perfection.
“This is how the Four Establishments of Mindfulness, if developed and practiced continuously, will lead to perfect abiding in the Seven Factors of Awakening.”
“How will the Seven Factors of Awakening, if developed and practiced continuously, lead to the perfect accomplishment of true understanding and complete liberation?
“If the practitioner follows the path of the Seven Factors of Awakening, living in quiet seclusion, observing and contemplating the disappearance of desire, he will develop the capacity of letting go. This will be a result of following the path of the Seven Factors of Awakening and will lead to the perfect accomplishment of true understanding and complete liberation.”
This is what the Lord, the Awakened One, said; and everyone in the assembly felt gratitude and delight at having heard his teachings.