Section Five: Abiding in the Contemplation of the Four Noble Truths (2)

III. Abiding in the Contemplation of the Noble Truth of the Cessation of Suffering

Original Text: Furthermore, O monks, what is the Noble Truth of the Cessation of Suffering? It is the complete fading away and cessation, the renunciation, relinquishment, release, and non-attachment to that craving. Furthermore, O monks, where is that craving abandoned? Where does it cease? Wherever in the world there is that which is dear and delightful, this craving is abandoned there; it ceases there.

Explanation: To continue, O monks, what is the Noble Truth of the Cessation of Suffering? It is the state where craving for the aforementioned phenomena has completely faded away, desire has been relinquished, craving has been extinguished and abandoned, former cravings have now been discarded, complete liberation has been attained, and the mind is free from defilement. This is the realization of the Noble Truth of the Cessation of Suffering. It is the state of an Arhat whose afflictions have been extinguished, possessing the ability to transcend the suffering of birth and death, no longer subject to rebirth. Furthermore, O monks, where is this craving relinquished? Where can this craving cease? Wherever in the world there is that which is dear and delightful, craving is relinquished there; it ceases there, and thereafter craving and delight no longer arise.

When the Truth of the Cessation of Suffering is realized, craving is naturally relinquished. Phenomena that were formerly liked and craved are no longer liked or craved. Thus, craving ceases and extinguishes precisely where the liked phenomena are; the phenomena of the five aggregates (the worldly phenomena) are no longer liked.

Original Text: And what, monks, is dear and delightful in the world? The eye is dear and delightful in the world. This craving is abandoned there; it ceases there. The ear is dear and delightful in the world. This craving is abandoned there; it ceases there. ... The nose is dear and delightful in the world. This craving is abandoned there; it ceases there. ... The tongue is dear and delightful in the world. This craving is abandoned there; it ceases there. ... The body is dear and delightful in the world. This craving is abandoned there; it ceases there. ... The mind is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: What phenomena are dear and delightful in the world? The eye faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... The ear faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... The nose faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... The tongue faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... The body faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... The mind faculty is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Forms are dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sounds are dear and delightful in the world. This craving is abandoned there; it ceases there. ... Smells are dear and delightful in the world. This craving is abandoned there; it ceases there. ... Tastes are dear and delightful in the world. This craving is abandoned there; it ceases there. ... Tangible objects are dear and delightful in the world. This craving is abandoned there; it ceases there. ... Mental objects are dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Form phenomena are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Sound phenomena are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Smell phenomena are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Taste phenomena are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Tangible phenomena are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental objects (dharmas) are dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Eye-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Ear-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Nose-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Tongue-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Body-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Mind-consciousness is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Eye-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Ear-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Nose-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Tongue-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Body-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mind-consciousness is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Eye-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Ear-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Nose-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Tongue-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Body-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Mind-contact is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Eye-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Ear-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Nose-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Tongue-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Body-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mind-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Feeling born of eye-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Feeling born of ear-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Feeling born of nose-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Feeling born of tongue-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Feeling born of body-contact is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Feeling born of mind-contact is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Feeling born of eye-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Feeling born of ear-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Feeling born of nose-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Feeling born of tongue-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Feeling born of body-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Feeling born of mind-contact is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Perception of forms is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Perception of sounds is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Perception of smells is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Perception of tastes is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Perception of tangibles is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Perception of mental objects is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Clinging to form phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. Clinging to sound phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. Clinging to smell phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Clinging to taste phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Clinging to tangible phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Clinging to mental objects is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Volition regarding forms is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Volition regarding sounds is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Volition regarding smells is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Volition regarding tastes is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Volition regarding tangibles is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Volition regarding mental objects is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Mental fabrication regarding form phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental fabrication regarding sound phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental fabrication regarding smell phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental fabrication regarding taste phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental fabrication regarding tangible phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Mental fabrication regarding mental objects is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

The six faculties contact the six objects, subsequently giving rise to consciousness, feeling, perception, and volitional formations (the aggregates). At this point, craving for these five aggregates often arises. Therefore, to eradicate craving, one must also eradicate the craving for the feeling, perception, and volitional formations arising from the contact of the six faculties with the six objects regarding forms, sounds, smells, tastes, tangibles, and mental objects. For example, craving for the aggregates of feeling, perception, and volitional formations arising from contact with form objects must be completely severed to attain liberation. Similarly, craving for the aggregates of feeling, perception, and volitional formations arising from contact with sound, smell, taste, tangible, and mental objects must also be completely severed to attain liberation.

Original Text: Craving for forms is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Craving for sounds is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Craving for smells is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Craving for tastes is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Craving for tangibles is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Craving for mental objects is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Craving for form phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Craving for sound phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Craving for smell phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Craving for taste phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Craving for tangible phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Craving for mental objects is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Applied thought regarding forms is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Applied thought regarding sounds is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Applied thought regarding smells is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Applied thought regarding tastes is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Applied thought regarding tangibles is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Applied thought regarding mental objects is dear and delightful in the world. This craving is abandoned there; it ceases there.

Explanation: Seeking regarding form phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Seeking regarding sound phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Seeking regarding smell phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Seeking regarding taste phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Seeking regarding tangible phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Seeking regarding mental objects is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises.

Original Text: Sustained thought regarding forms is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sustained thought regarding sounds is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sustained thought regarding smells is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sustained thought regarding tastes is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sustained thought regarding tangibles is dear and delightful in the world. This craving is abandoned there; it ceases there. ... Sustained thought regarding mental objects is dear and delightful in the world. This craving is abandoned there; it ceases there. O monks, this is called the Noble Truth of the Cessation of Suffering.

Explanation: Quiet examination regarding form phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Quiet examination regarding sound phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Quiet examination regarding smell phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Quiet examination regarding taste phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Quiet examination regarding tangible phenomena is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. ... Quiet examination regarding mental objects is dear and delightful in the world; craving is abandoned there, ceases there, and no longer arises. O monks, this is called the Noble Truth of the Cessation of Suffering.

IV. Abiding in the Contemplation of the Noble Truth of the Path Leading to the Cessation of Suffering

Original Text: Furthermore, O monks, what is the Noble Truth of the Path Leading to the Cessation of Suffering? It is the Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

And what, monks, is Right View? Monks, it is the knowledge of suffering as it really is, the knowledge of the origin of suffering as it really is, the knowledge of the cessation of suffering as it really is, the knowledge of the path leading to the cessation of suffering as it really is. Monks, this is called Right View. And what, monks, is Right Intention? Intention free from sensual desire, intention free from ill will, intention free from cruelty. Monks, this is called Right Intention. And what, monks, is Right Speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, abstaining from idle chatter. Monks, this is called Right Speech. And what, monks, is Right Action? Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. Monks, this is called Right Action.

Explanation: Furthermore, O monks, what is the Noble Truth of the Path Leading to the Cessation of Suffering? The Eightfold Path is the path of practice that can extinguish suffering. The Eightfold Path consists of Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

And what, monks, is Right View? It is knowing suffering as it really is, knowing the origin of suffering as it really is, knowing the cessation of suffering as it really is, and knowing the path leading to the cessation of suffering as it really is. This is Right View. And what, monks, is Right Intention? It is thinking free from sensual desire, thinking free from ill will, thinking free from cruelty. This is Right Intention. And what, monks, is Right Speech? Abstaining from divisive speech, abstaining from harsh speech, abstaining from false speech, abstaining from idle chatter. Such speech is Right Speech. And what, monks, is Right Action? Abstaining from killing living beings, abstaining from taking what is not given, abstaining from sexual misconduct. Such conduct is Right Action.

Original Text: And what, monks, is Right Livelihood? Monks, herein, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. Monks, this is called Right Livelihood. And what, monks, is Right Effort? Monks, herein, a monk generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives to abandon arisen unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives to arouse unarisen wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives to maintain arisen wholesome states, to prevent their decline, to increase them, to develop them, and to bring them to full perfection. Monks, this is called Right Effort.

Explanation: And what, monks, is Right Livelihood? Monks, in the world, a noble disciple abandons wrong means of livelihood that harm others and obtains the necessities of life by relying on proper, lawful means that do not harm others' interests. This is Right Livelihood. And what, monks, is Right Effort? A monk, in the course of practice, arouses resolute energy, strives diligently, diligently watches over and restrains his mind to prevent the arising of unarisen unwholesome states; he exerts vigorous effort diligently, diligently watches over and restrains his mind to abandon arisen unwholesome states.

Furthermore, he arouses resolute energy, diligently watches over and restrains his mind to arouse unarisen wholesome states; he arouses resolute energy, diligently watches over and restrains his mind to dwell in arisen wholesome states, to prevent them from being disturbed, gradually causing them to increase to fullness, to be cultivated and perfected. Monks, this is Right Effort.

Original Text: And what, monks, is Right Mindfulness? Monks, herein, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating the mind in the mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mental objects in mental objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Monks, this is called Right Mindfulness.

Explanation: And what, monks, is Right Mindfulness? Monks, a monk cultivating mindfulness, when abiding in the contemplation of the body in the body, is diligent and ardent, possesses clear comprehension and mindfulness, and has removed the covetousness and harmfulness in regard to the world. When abiding in the contemplation of feelings in feelings, he is diligent and ardent, possesses clear comprehension and mindfulness, and has removed the covetousness and harmfulness in regard to the world. When abiding in the contemplation of the mind in the mind, he is diligent and ardent, possesses clear comprehension and mindfulness, and has removed the covetousness and harmfulness in regard to the world. When abiding in the contemplation of mental objects in mental objects, he is diligent and ardent, possesses clear comprehension and mindfulness, and has removed the covetousness and harmfulness in regard to the world. Monks, these states of mind free from covetousness and harmfulness are called Right Mindfulness.

Original Text: And what, monks, is Right Concentration? Monks, herein, a monk, detached from sensual desires, detached from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of detachment. With the subsiding of applied thought and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied thought and sustained thought, and is filled with rapture and pleasure born of concentration.

Explanation: Furthermore, O monks, what is Right Concentration? Monks, a monk cultivating Right Concentration, having abandoned sensual desires, having abandoned unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application (vitakka) and sustained application (vicāra), with rapture (pīti) and pleasure (sukha) born of detachment (viveka). Having abandoned initial application and sustained application, with the mind inwardly calm and unified, free from initial application and sustained application, he enters and dwells in the second jhāna, which is filled with rapture and pleasure born of concentration (samādhi).

Original Text: Furthermore, with the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, experiencing pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. Monks, this is called Right Concentration. Monks, this is called the Noble Truth of the Path Leading to the Cessation of Suffering.

Explanation: Furthermore, abandoning rapture, he dwells equanimous, mindful, and clearly comprehending, experiencing bodily pleasure. Only the noble ones declare that having abandoned this joy, he abides mindfully in pleasure; he enters and dwells in the third jhāna. Then, having abandoned pleasure and pain, and because the previously experienced joy and sorrow have ceased, he experiences neither pain nor pleasure, abides in equanimity and pure mindfulness, and enters and dwells in the fourth jhāna. Monks, these concentrations, from the first jhāna to the fourth jhāna, are called Right Concentration. The concentrations before the first jhāna are not Right Concentration. Monks, this is called the Noble Truth of the Path Leading to the Cessation of Suffering.

Original Text: Thus, he abides contemplating mental objects internally as mental objects; he abides contemplating mental objects externally as mental objects; or he abides contemplating mental objects both internally and externally as mental objects. Or he abides contemplating the nature of arising in mental objects; he abides contemplating the nature of passing away in mental objects; or he abides contemplating the nature of both arising and passing away in mental objects. Or mindfulness that 'there are mental objects' is established in him to the extent necessary for knowledge and mindfulness. He abides independent, not clinging to anything in the world. Monks, in this way, a monk abides contemplating the Four Noble Truths as mental objects.

Explanation: Having practiced thus, one either abides contemplating the inner aspects of the Four Noble Truths as mental objects, or abides contemplating the outer aspects of the Four Noble Truths as mental objects, or abides contemplating both the inner and outer aspects of the Four Noble Truths simultaneously as mental objects. Then, one contemplates the arising phenomena within these mental objects, abiding with the mind focused on the arising phenomena. Then one contemplates the ceasing phenomena within these mental objects, abiding with the mind focused on the ceasing phenomena. Simultaneously, one contemplates both the arising and ceasing phenomena within these mental objects, abiding therein.

Finally, due to the arising of concentration and wisdom from contemplation, the mind does not forget the objects of contemplation; the mind constantly recollects these Four Noble Truths. At this point, you should abandon these thoughts, let the mind not depend on these phenomena, abide in a state of emptiness where nothing exists, with the mind unattached, and without clinging to anything in the world, thus abiding. This is also the enlightenment factor of equanimity (upekkhā). After each type of contemplation, the thoughts and intentions in the mind must be relinquished, abiding in equanimity. Finally, even equanimity is abandoned; only then is it ultimate. Monks, a monk should thus abide in the contemplation of the Four Noble Truths as mental objects.

Original Text: Monks, if anyone develops these four establishments of mindfulness in such a way for seven years, one of two fruits can be expected for him: either final knowledge here and now, or, if there is a residue of clinging, the state of non-returning. Monks, let alone seven years. If anyone develops these four establishments of mindfulness in such a way for six years... for five years... for four years... for three years... for two years... for one year... then one of two fruits can be expected for him: either final knowledge here and now, or, if there is a residue of clinging, the state of non-returning. Monks, let alone one year.

Explanation: Monks, indeed, whoever practices the four establishments of mindfulness in this way for seven years will certainly attain one of two fruits: either the ultimate wisdom of liberation attained in this very life, leading to the cessation without residue (parinirvāṇa), or the attainment of the residue remaining (anāgāmi, non-returner), aspiring not to return to the human realm; that is, they will certainly attain either the third or fourth fruit (anāgāmi or arhat). Monks, you should be prepared to cultivate the four establishments of mindfulness for seven years. If the mind is constantly mindful of the four establishments during these seven years, one will certainly attain one of the third or fourth fruits.

Monks, indeed, whoever practices the four establishments of mindfulness in this way for six years, or for five years, or for four years, or for three years, or for two years, or for one year, will certainly attain one of two fruits: either the ultimate wisdom of liberation attained in this very life, leading to the cessation without residue; or the attainment of the residue remaining, aspiring not to return to the human realm; that is, they will certainly attain one of the third or fourth fruits. Monks, you should be prepared to cultivate the four establishments of mindfulness for six, five, four, three, two, or one year. During these periods, if the mind is constantly mindful of the four establishments, one will certainly attain one of the third or fourth fruits. Monks, one should cultivate constant mindfulness of the four establishments within one year.

Original Text: If anyone develops these four establishments of mindfulness in such a way for seven months, one of two fruits can be expected for him: either final knowledge here and now, or, if there is a residue of clinging, the state of non-returning. Monks, let alone seven months. If anyone develops these four establishments of mindfulness in such a way for six months... for five months... for four months... for three months... for two months... for one month... for half a month... then one of two fruits can be expected for him: either final knowledge here and now, or, if there is a residue of clinging, the state of non-returning. Monks, let alone half a month.

Explanation: Indeed, whoever practices the four establishments of mindfulness diligently in this way for seven months will certainly attain one of two fruits: either the cessation without residue attained in this very life, the ultimate wisdom of liberation, or the residue remaining, aspiring not to return to the human realm in the future. Monks, you should be prepared to practice the four establishments for seven months. If the mind is constantly mindful of the four establishments, one will attain Nirvāṇa. Indeed, whoever practices the four establishments diligently in this way for six months, for five months, for four months, for three months, for two months, for one month, or for half a month, will certainly attain one of two fruits: either the cessation without residue attained in the present life or the residue remaining. Monks, you should practice the four establishments for half a month, with the mind constantly mindful of the four establishments.

Original Text: Monks, if anyone develops these four establishments of mindfulness in such a way for seven days, one of two fruits can be expected for him: either final knowledge here and now, or, if there is a residue of clinging, the state of non-returning. Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—that is, the four establishments of mindfulness. It is for this reason that this discourse was spoken.

Thus spoke the Blessed One. The monks rejoiced in the Blessed One's words.

Explanation: Monks, indeed, whoever practices the four establishments of mindfulness diligently in this way for seven days will certainly attain one of two fruits: either the ultimate wisdom of liberation attained in this very life, or the attainment of the residue remaining, aspiring not to return to this human realm to suffer. Monks, this method of cultivating the four establishments of mindfulness was spoken specifically for the purification and liberation of sentient beings, for crossing over their sorrow and lamentation, for extinguishing their suffering of birth and death, for their realization of the truth, for their attainment of Nibbāna. The sole path leading to this is the four establishments of mindfulness. Therefore, this discourse on the four establishments of mindfulness was spoken.

After the Blessed One had spoken this discourse, all the monks who rejoiced in this discourse were delighted in the Blessed One's words.

Why did the Buddha say that practicing the four establishments of mindfulness diligently for different periods from seven years to seven days can lead to the attainment of the fruits? This refers to those with profound wholesome roots, light afflictions, few obstacles, and who have practiced the Buddha's teachings for a long time in past lives. If they diligently practice as the Buddha instructed, they can attain the fruits within days or years. However, those who have practiced the Buddha's teachings for a short time since beginningless past, have deep afflictions, and heavy obstacles, may need more than seven years of diligent practice to attain the fruits. Perhaps most people cannot attain the fruits even in a hundred years; some cannot even properly observe the breath, unable to calm their minds at all, let alone attain the fruits.

But it is indeed as the Buddha said: whoever diligently practices the four establishments of mindfulness, if they can make their mind constantly mindful of the four establishments, constantly engaged in contemplation, changing the habitual tendency to cling to the five aggregates since beginningless time, diligently subduing afflictions and karmic obstacles, then attaining the fruits is not difficult. The difficulty lies in not being able to overcome the obstacle of karmic hindrances, not being determined to practice earnestly, and being unable to subdue the habit of distraction. If one can truly practice diligently and earnestly as described in the sutra, attaining the fruits is assured.

This method of practicing the four establishments of mindfulness is extremely profound. Everyone should not disdain the practice of the Hīnayāna; in fact, it is a shortcut to practice. The shortcut taught by the Buddha is the true shortcut, complete with precepts, concentration, and wisdom, involving actual practice and realization, not mere lip service, intellectual understanding, or thinking and pondering as a means to realization. From the practice methods taught by the Buddha, we should understand what true practice and realization entail, and what price must be paid in the process of actual practice. It is not, as some imagine, merely understanding intellectually, paying no price, observing no precepts, cultivating no concentration, and considering dry intellectual understanding as realization. We should have deep faith in the Buddha's wisdom, follow the Buddha's teachings, and this will greatly benefit our own practice.