Nikayas = four noble truths

Hi,

I would like to share a view about the nikayas

This section aims to explain the integration of all teachings, means, core contents into the four noble truths.

7.1. FOUR ESTABLISHINGS OF MINDFULNESS

Where are the four establishings of mindfulness in the four noble truths? As stated in DN 22 (Thanissaro - “The Blessed One said: “This is the direct path … in other words, the four establishings of mindfulness. … mental qualities in & of themselves … And how does a monk remain focused on the body in & of itself?”),

the description of four establishings of mindfulness (four frames of reference) is exactly the same as that of right mindfulness - the seventh factor of the noble eightfold path. So the four establishings of mindfulness are the content of right mindfulness.

7.2. FOUR RIGHT EFFORTS:

Where are the four right efforts in the four noble truths? As stated in SN 49.1-12, description of the four right efforts is exactly the same as that of right effort - the sixth factor of the noble eightfold path. So the four right efforts are the content of right effort.

7.3. FOUR BASES OF POWER:

7.3.1. Overview - definition:

SN 51.19

So according to these definitions, four bases of power are about psychic power which has nothing to do with the four noble truths, hence there is no need to pay attention to this part.

7.3.2. Explaining each factor of four bases of power:

SN 51.13

Evaluation:

According to definition of each factor of four bases of power above, it is actually about four requisites to achieve concentration. Each factor is developed with exertion. This is the part that we need to pay attention to, not the psychic power part.

The first factor - desire, is actually an element that runs through the whole noble eightfold path. This is the desire aiming to awakening, to move forward on the path. It is based on the first factor of the noble eightfold path - right view.

The second factor - persistence, is in the sixth factor of the noble eightfold path - right efforts.

The third factor - intent, is enthusiasm in right mindfulness - the seventh factor of the noble eightfold path.

The fourth factor - discrimination, is the discernment into phenomena, in the first factor of the noble eightfold path - right view.

7.3.3. Balanced and steady development:

SN 51.20

The above quotation shows that developing four bases of power requires balance and steadiness, this represents the “middle path” spirit of the noble eightfold path, void of extremes.

7.3.4. Contradiction: abandon desire by means of desire?

SN 51.15

The above quotation points out the role of desire to release from other desires, affirms that all factors of four bases of power are only means to awakening and release. Once one is totally released, those means are no longer needed. In other words, using desire directed to release can help abandoning other desires (eg: desires for sensual pleasure) and once one is released, the initial desire ceases to exist.

7.3.5. Conclusion:

Four bases of power are another way of presenting right view, right efforts, right mindfulness, in other words, a part of the noble eightfold path. It is not necessary to pay attention to supernatural power.

7.4. FIVE FACULTIES:

7.4.1. Definition:

SN 48.10

7.4.2. Content of each faculty:

SN 48.8; SN 48.11

7.4.3. Arising order of the five faculties:

SN 48.50

The faculty of conviction: its content is conviction, which is based on right view. Believing means leaning on, determined toward that direction. The faculty of conviction is about right view - the first factor of the noble eightfold path.

The faculty of persistence: its content is four right efforts, which belongs to right efforts - the sixth factor of the noble eightfold path.

The faculty of mindfulness: its content is four establishings of mindfulness (or four frames of reference), which belong to right mindfulness - the seventh factor of the noble eightfold path.

The faculty of concentration: its content is four jhanas (absorptions) which belong to right concentration - the eighth factor of the noble eightfold path.

The faculty of discernment: its content is the four noble truths, it arises from concentration, which means right insight (knowledge) - product of the noble eightfold path.

So, the faculty of persistence arises from the faculty of conviction, the faculty of mindfulness arises from the faculty of persistence, the faculty of concentration arises from the faculty of mindfulness, the faculty of discernment arises from the faculty of concentration. This order is exactly: from right view as a requisite condition comes right efforts, from right efforts as a requisite condition comes right mindfulness, from right mindfulness as a requisite condition comes right concentration, from right concentration as a requisite condition comes right insight (knowledge). Each factor of the path arises from the previous factor - requisite condition.

Actually, the five faculties are another way to present the noble eightfold path.

7.4.4. Conviction (beginning) and discernment (destination):

SN 48.44

The faculty of conviction is a requisite condition for the faculty of persistence,

the faculty of persistence is a requisite condition for the faculty of mindfulness,

the faculty of mindfulness is a requisite condition for concentration,

the faculty of concentration is a requisite condition for the faculty of discernment.

While the faculty of conviction is about the initial belief, motivation to decide to walk on the path and acquire the faculty of discernment as product, it is the faculty of discernment that confirms that the initial belief - the faculty of conviction, was right. The faculty of conviction is based on right view which is about the four noble truths, the faculty of discernment is also about the four noble truths. This is just like the fact that the starting point of the noble eightfold path is right view, which is about the four noble truths, acquired by listening and approaching The Awakened One’s teachings. Then, the path goes through right view, right resolve, right speech, right action, right livelihood, right efforts, right mindfulness, right concentration and produces right insight (knowledge of the four noble truths). This once again confirms that the five faculties are another way to present the noble eightfold path.

7.4.5. Five faculties and their role to release:

7.4.5.1. Discernment:

SN 48.45

7.4.5.2. Concentration - Discernment - Release:

SN 48.46

7.5. FIVE STRENGTHS:

7.5.1. Definition:

AN 5.14

7.5.2. Content of each strength:

AN 5.15

The strength of conviction: its content is conviction, which is based on right view. Believing means leaning on, determined toward that direction. The strength of conviction is about right view - the first factor of the noble eightfold path.

The strength of persistence: its content is four right efforts, which belongs to right efforts - the sixth factor of the noble eightfold path.

The strength of mindfulness: its content is four establishings of mindfulness (or four frames of reference), which belong to right mindfulness - the seventh factor of the noble eightfold path.

The strength of concentration: its content is four jhanas (absorptions) which belong to right concentration - the eighth factor of the noble eightfold path.

The strength of discernment: its content is the four noble truths, it arises from concentration, which means right insight (knowledge) - product of the noble eightfold path.

So, the strength of persistence arises from the strength of conviction, the strength of mindfulness arises from the strength of persistence, the strength of concentration arises from the strength of mindfulness, the strength of discernment arises from the strength of concentration. This order is exactly: from right view as a requisite condition comes right efforts, from right efforts as a requisite condition comes right mindfulness, from right mindfulness as a requisite condition comes right concentration, from right concentration as a requisite condition comes right insight (knowledge). Each factor of the path arises from the previous factor - requisite condition.

Actually, the five strengths are another way to present the noble eightfold path.

7.5.3. Comparing five faculties and five strengths:

SN 48.43

Five strengths are basically the same as five faculties. Faculty is the ability, able to do or unable to do, whilst strength is the extent of that ability (strong or weak).

7.6. SEVEN FACTORS FOR AWAKENING:

MN 118 (Thanissaro - “And how are the four establishings of mindfulness developed & pursued so as to bring the seven factors for awakening to their culmination? …This is how the four establishings of mindfulness are developed & pursued so as to bring the seven factors for awakening to their culmination.”)

7.6.1. Mindfulness:

MN 118 (Thanissaro - “On whatever occasion the monk remains focused on the body … mindfulness as a factor for awakening becomes aroused”)

Mindfulness as a factor (the first) for awakening is about four establishings of mindfulness, which belong to right mindfulness - the seventh factor of the noble eightfold path.

7.6.2. Analysis of qualities:

MN 118 (Thanissaro - “Remaining mindful in this way, he examines … analysis of qualities as a factor for awakening becomes aroused”)

Analysis of qualities as a factor (the second) for awakening is mental activities: thought, comprehension, discernment, which belong to right view and right resolve (this is also directed thought and evaluation in the first jhana.) - the first and second factor of the noble eightfold path.

7.6.3. Persistence:

MN 118 (Thanissaro - “In one who examines, analyzes, … persistence as a factor for awakening becomes aroused.”)

Persistence as a factor (the third) for awakening belongs to right efforts - the sixth factor of the noble eightfold path.

7.6.4. Rapture:

MN 118 (Thanissaro - “ In one whose persistence is aroused, a rapture … rapture as a factor for awakening becomes aroused”)

Rapture as a factor (the fourth) for awakening is a rapture not of the flesh. This is rapture in the first jhana (absorption), born of seclusion. Secluding from sensual pleasure and unskilful phenomena (qualities) has directed thoughts and evaluation as tools. This is shown in MN 19, after the section of how to direct the mind with thoughts away from unskilful qualities (Thanissaro - “[beginning] … In the same way, I simply kept myself mindful of ‘those qualities.’”), the result is “Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single.”. This is the process: mindfulness - analysis of qualities (directed thoughts and evaluation) - persistence - rapture - calm - concentration. So, directed thoughts and evaluation are requisite condition for rapture, these three factors are in the first jhana. The first jhana (absorption) belongs to right concentration - the eighth factor of the noble eightfold path.

7.6.5. Calm:

MN 118 (Thanissaro - “For one enraptured at heart, the body … calm as a factor for awakening becomes aroused”)

Calm (serenity, tranquil) as a factor (the fifth) for awakening is for both the mind and body. From this, pleasure arises on the body, as stated in SN 12.23 (Thanissaro - “The knowledge of ending in the presence of ending has its prerequisite … Conviction”). This pleasure arises from calm, calm arises from rapture of not the flesh, so this pleasure is in the first jhana (absorption), born of seclusion. The first jhana belongs to right concentration - the eighth factor of the noble eightfold path.

7.6.6. Concentration:

MN 118 (Thanissaro - “For one who is at ease—his body calmed—the mind … concentration as a factor for awakening becomes aroused.”)

Concentration as a factor (the sixth) for awakening is exactly concentration in the second jhana (absorption), which belongs to right concentration - the eighth factor of the noble eightfold path.

7.6.7. Equanimity:

MN 118 (Thanissaro - “He carefully watches the mind thus concentrated … equanimity as a factor for awakening becomes aroused.”)

Equanimity as a factor (the seventh) for awakening is exactly equanimity in the third jhana (absorption), which belongs to right concentration - the eighth factor of the noble eightfold path.

7.6.8. Evaluating the seven factors for awakening:

So, now it is clear that the seven factors for awakening shows the process from right mindfulness to right concentration. Hence, the seven factors for awakening is another way to present part of the noble eightfold path.

Here we see the arising order of seven factors for awakening different from that of eight factors of the noble eightfold path.

  • Firstly, MN 118 (Thanissaro - “And how are the four establishings of mindfulness developed & pursued so as to bring the seven factors for awakening to their culmination? …This is how the four establishings of mindfulness are developed & pursued so as to bring the seven factors for awakening to their culmination.”)

shows the arising order of the seven factors for awakening. Mindfulness as a factor for awakening (right mindfulness) is a requisite condition for analysis of qualities as a factor for awakening (right view and right resolve), which is a requisite condition for persistence as a factor for awakening (right efforts), which is a requisite condition for rapture, calm, concentration, equanimity as factors for awakening (right concentration). So, the order here is right mindfulness - right view and right resolve - right efforts - right concentration.

  • Secondly, MN 117 (Thanissaro - “Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being … In one of right knowledge, right release comes into being.”)

points out the arising order of the noble eightfold path (with extension to right knowledge/insight and right release): right view - right resolve - right speech - right action - right livelihood - right effort - right mindfulness - right concentration - right knowledge - right release.

  • Thirdly, SN 12.23 (Thanissaro - “The knowledge of ending in the presence of ending has its prerequisite … Conviction”) shows the arising order of the path to awakening: conviction - joy - rapture - serenity (calm, tranquil) - pleasure - concentration - knowledge & vision of things as they have come to be - disenchantment - dispassion - release - knowledge of ending.

The arising order of seven factors for awakening in MN 118 corresponds to the arising order of the path to awakening in SN 12.23. Equanimity as a factor for awakening is the process “concentration - knowledge & vision of things as they have come to be - disenchantment - dispassion - release”. Conviction is based on right view, which is acquired through analysis of qualities.

However, the arising order of the noble eightfold path in MN 117 is different. The arising order of seven factors for awakening can be paraphrased as “right mindfulness - right view and right resolve - right effort - concentration”. So right mindfulness has jumped from the position between right effort and right concentration to the position even before right view. Does this contradict the statement in MN 117 that “right view is the forerunner” and the regular arising order of the noble eightfold path?

No! Mindfulness as a factor for awakening (right mindfulness) sets up new area to look into, research and find out new discernment (right view and right resolve). But before you practice right mindfulness, be mindful of four establishings (body, feeling, mind, phenomena), what drives you to do so? It is right view of a brief look at the four noble truths to understand that practicing right mindfulness is needed to fill in the gap between knowing dependent co-arising (i.e. release means cessation of ignorance and craving) and actually achieve release.

This issue is raised in SN 12.68 (Thanissaro - “My friend, although I have seen properly with right discernment, as it has come to be, that ‘The cessation of becoming is unbinding,’ still I am not an arahant … but he would not dwell touching it with his body”). Even right discernment that “The cessation of becoming is unbinding” is not sufficient to release, you need to practice mindfulness to actually end ignorance and let go of craving, hence released. So, of course right view is the foundation for all other factors of the noble eightfold path, the starting point of the path itself. But, right mindfulness also strengthens, widens, deepens right view with new discernment. So these two factors complement each other.

To sum up, there is no contradiction here between the arising order of seven factors for awakening and the arising order of the noble eightfold path. Once again for confirmation, the seven factors for awakening connects right mindfulness to right concentration. That means the seven factors for awakening are another way to present a part of the noble eightfold path.

7.7. MINDFULNESS OF IN-&-OUT BREATHING

MN 118 (Thanissaro - “There is the case where a monk, having gone to the wilderness … This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four establishings of mindfulness to their culmination.”)

Mindfulness of in-&-out breathing is actually integrated into the four establishings of mindfulness. First of all, mindfulness of in-&-out breathing in MN 118 is also about body, feeling, mind, phenomena (mental qualities), and has the same starting point as practicing four establishings of mindfulness in DN 22 - Thanissaro: “There is the case where a monk—having gone to the wilderness, … Always mindful, he breathes in; mindful he breathes out.”

7.7.1. Body:

Both DN 22 - Thanissaro and MN 118 - Thanissaro have the same description of breathing with regard to the body: “Breathing in long, he discerns, ‘I am breathing in long’ … ‘I will breathe out calming bodily fabrication.’”.

MN 118 (Thanissaro - “On whatever occasion a monk breathing in long discerns … I tell you, monks, that this—the in-&-out breath—is classed as a body among bodies … body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.”)

confirms that practicing mindfulness of the breath is actually practicing remaining focused on the body in & of itself (four establishing of mindfulness) because the in-&-out breath is classed as a body among bodies.

7.7.2. Feeling:

This section is different.

DN 22 (Thanissaro - “And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling … ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’”)

presents discernment of 3 types of feeling (pleasant, painful, neither pleasant nor painful) with regard to of the flesh or not of the flesh.

MN 118 (Thanissaro - “He trains himself, ‘I will breathe in sensitive to rapture.’ … I will breathe out calming mental fabrication.’”)

shows the practice to direct the mind positively, towards rapture, pleasure, discernment of mental fabrication, calm. These are to achieve concentration. Both discourses have discernment of rapture, pleasure in common. Maybe the original practice of mindfulness includes all of them with the breath, both discernment of every feeling that takes place and the training to direct the mind positively, heading to concentration.

MN 118 (Thanissaro - “On whatever occasion a monk trains himself, ‘I will breathe in …&…out sensitive to rapture’… I tell you, monks, that this—careful attention to in-&-out breaths … feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.”)

confirms that practicing mindfulness of the breath is actually practicing remaining focused on feelings in and of themselves (four establishings of mindfulness) because careful attention to in-&-out breaths is classed as a feeling among feelings.

7.7.3. Mind:

This section is also different.

DN 22 (Thanissaro - “And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion … ‘The mind is not released.’”)

is about discernment of the mind’s state: passion/without passion, aversion/without aversion, delusion/without delusion, constrict/scattered, enlarged/not enlarged, surpassed/unsurpassed, concentrated/not concentrated, released/not released.

MN 118 (Thanissaro - “He trains himself, ‘I will breathe in sensitive to the mind.’ … ‘I will breathe out releasing the mind.’”)

shows a practice to direct the mind positively: discerning, gladdening, steadying, releasing the mind. This is towards concentration and release. Both discourses have discerning the mind in common. Maybe the original practice of mindfulness covers all of them combined, not only discernment but also training the mind towards concentration.

MN 118 (Thanissaro - “ On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to the mind’ … I don’t say that there is mindfulness … the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.”)

confirms that practicing mindfulness of the breath is actually practicing remaining focused on the mind in and of itself (four establishings of mindfulnesss) because there is no mindfulness of in-&-out breath in one of lapsed mindfulness and no alertness.

7.7.4. Phenomena/mental qualities:

This is different, too.

DN 22 (Thanissaro - “There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. … This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths.”)

gives detailed explanation on how to remain focused on phenomena in & of themselves: five hindrances, five clinging-aggregates, six sense bases, seven factors for awakening, four noble truths.

MN 118 (Thanissaro - “He trains himself, ‘I will breathe in focusing on inconstancy.’ … I will breathe out focusing on relinquishing.’”)

summarizes what property to focus on phenomena: inconstancy, dispassion, cessation, relinquishing.

All of these are found in DN 22: origination and passing away (inconstancy, cessation), and what to do with inconstant things: dispassion and relinquishing. This is training the mind towards concentration and release. Once again, the original practice of mindfulness might have actually incorporated all of them.

MN 118 (Thanissaro - “On whatever occasion a monk trains himself, ‘I will breathe in…&…out focusing on inconstancy’; … He who sees with discernment … mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.”)

confirms that practicing mindfulness of the breath is actually practicing remaining focused on phenomena/mental qualities in and of themselves (four establishings of mindfulness) because the one who sees with discernment the abandoning of greed and distress is one who watches carefully with equanimity.

7.7.5. Conclusion:

Can the in-&-out breath replace the whole section of each of the four establishings of mindfulness? No! All contents in each section of the four establishings of mindfulness in DN 22 have to be mindful of, not just the in-&-out breath. What is the purpose of right mindfulness? It is to be mindful of things in which ignorance and cravings are rooted, then to achieve right concentration, equanimity and this is release. So, the main content is the four noble truths and their ingredients, such as: dependent co-arising, five clinging-aggregates, six sense bases.

Once again, mindfulness of in-&-out breathing is actually integrated with four establishings of mindfulness, in other words, right mindfulness - the seventh factor of the noble eightfold path.

7.8. MINDFULNESS IMMERSED IN THE BODY:

Description of mindfulness immersed in the body (mindfulness of bodily fabrication) in MN 119 is the same as section “body” in four establishings of mindfulness in DN 22: “There is the case where a monk—having gone to the wilderness … concentrated. This is how a monk develops mindfulness immersed in the body.”). So mindfulness immersed in the body is actually practicing remaining focused on the body in and of itself, one of the four establishings of mindfulness, in other words, right mindfulness - the seventh factor of the noble eightfold path.

7.9. IMPERMANENT - SUFFERING - NOT SELF:

Contemplating on “impermanence - suffering - not self” is presented with objects: dependent co-arising, five clinging-aggregates, six sense bases, in remaining focused on phenomena (mental qualities), which belongs to four establishings of mindfulness, in other words, right mindfulness - the seventh factor of the noble eightfold path, which is the fourth of the four noble truths.

Thank you for your patience!
Cheers,

For more information: https://goo.gl/rBf3i6

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It aims to seek the map of the path to awakening and release from dissatisfaction (stress, suffering, discontentment).

When I hold a map in my hand, the map is small and I can see all the terrain at a glance. Even if I unfold a map, I can still see everything between my two hands. Yet when I see the document in the link, it is quite large and scary to read for its size.

My fear for this work is that in attempting to detail everything, one might end up with a map nobody could read because of its size. How might one deal with this? :thinking:

The overall analysis is astute and basically correct, but there are a few points to make:
1.
Discernment is the central factor and needs more emphasis:

7.6.2. Analysis of qualities:

Analysis of qualities as a factor (the second) for awakening is mental activities: thought, comprehension, discernment, which belong to right view and right resolve (this is also directed thought and evaluation in the first jhana.) - the first and second factor of the noble eightfold path.

>Right view is Analysis of quallities:

“And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view”—MN 117

7.6.4. Rapture:

This is rapture in the first jhana (absorption)

>This is wrong. Rapture in the context of the authoritative factors of awakening refers to rapture resulting from insight, that is as a result of analysis of qualities. When there is successful resolution of a subject of contemplation, rapture arises. For example:

“He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned.”—- fourth foundation of mindfulness, MN 10.

The factors of awakening are divided into active and passive components: investigation, energy and rapture constitute the active group. Mindfulness is the manager of the two groups.

7.7.5. Conclusion: What is the purpose of right mindfulness? It is to be mindful of things in which ignorance and cravings are rooted, then to achieve right concentration, equanimity and this is release.

>This is wrong and upside down. Under the fourth foundation the Satipatthana sutta list five sets of categories under the overarching framework of the four noble truths and their duties. These comprise three categories to be abandoned and one to be developed. With the completion of these tasks, the duties of the four noble truths are fulfilled. The aim of the Satipatthana sutta is insight into the four noble truths. At any point in the Satipatthana sutta the practitioner can opt out for samadhi and rest, but that is not the ultimate goal.

It is right and necessary practice to investigate the internal integrity of the dhamma, but the practitioner should not stop there, and the principles agreed upon should be implemented in daily life.