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t h e e cankers :the canker of sense-pleaaures, the canker of becoming, " Revered one," these monks answered the Lord

d the Lord in assent. The

the canker of ignorance. Lord spoke thus:
From the uprising of ignorance is the uprising of the cankers, " There is this one way,l monks, for the purification of beings,
from the stopping of ignorance is the stopping of the cankers; the 1681 for the overcoming of sorrows and griefs, for the going down of
course leading to the stopping of the cankera is this ariyan eightfold nufferings and miseries, for winning the right path,Z for realising
Way itseif, that is to say, perfect view, perfect thought, perfect itil)l>äna,~that is to say, the four applications' of mindfulness.
speech, perfect action, perfect way of living, perfect endeavour, Wliat are the four ?
perfect mindfulness, perfect concentration. When the disciple Herein, monks, a monk fares alongs contemplating the body in
of the ariyans comprehends the cankers thus, comprehends the the body, ardent, clearly conscious (of it), mindful (of it) so as to
uprising of the cankers thus, comprehends the stopping of the control the covetousness and dejection in the wor1d;e he fares along
cankers thus, comprehends the course leading to the stopping of contemplating the feelings7 in the feelihgs, ardent, clearly conscious
the cankers thw, he, having got rid of all addiction to attachment, (of them), rnindfd (of them) so as to control the covetousness and
having dispelled addiction to shunning, having abolished addiction tiejection in the world; he fares along contemplating the minde
to the latent view ' I am,' having got rid of ignorance, having in the mind, ardent, clearly conscious (of it), mindful (of it) so to
made knowledge arise, is here-now an end-maker of anguish. To control the covetousnesm and dejection in the world; he fares along
this extent also, your reverences, does s disciple of the ariyans contemplating the mental objects in the mental objects, ardent,
come to be of perfect view, one whose view is upright, one who is c:lt:arly conscious (of them), mindful (of them) so as to control the
possessed of unwavering confidence in dhumma, one who has come t:ovctousness and dejection in the world.
into this true dhmma."' Arid how, monks, does a monk fare along contemplating the body
Thus spoke the venerable Säriputta. Delighted, these monke in the body ? Herein,g monks, a moik who ia forest-gone or gone
rejoiced in what the venerable Sänputta had said. to the root of a tree or gone to an empty place, sits down cross-
legged, holding his back erect, aroming mindfulness in front of b.
Discourse on Perfect View: Mindful he breathes in, mindful he breathes out. Whether he is
the Ninth
heathing in a long (breath) he comprehends, ' I am breathing in

Quoted a t Kvu. 158.

ñäya is explained at M A . i. 236 w ariyo alMaRgiko maggo; end it =y8
lliat wlien the mundane way of the applications of mindfulne~~ is developed
it leads on to reoching the ultramundane way, and grsdu~llyeffecta the
10. DISCOURSE ON THE APPLICATIONS OF n:alieation of nibbgne.
MINDFULNESS a MA. i. 236 eays that this is deathleeeness which ha8 got the name of
iiil~bánaby reason of the absence in it of the lust (Mm, eewing or weaving)
called craving. I t further Bays that it is eeen by each for hirneelf (individudy).
pallhüna is epplication or erousing.
THUShave I heard: At one time the Lord was staying among the b M A . i. 243 explains uiharati by iriyati. I retain the verb of motion
K w u people in a township of the Kurus called Kammássadhamma. rether than the verb of rest EO es to stress the symbolism of the Way and the
mie he was there, the Lord addressed the monke, saying: " Monke." cmdeevour needed to travel along it. Cf. Vbh. 252; Nd. 11. 237.
M A . i. 243-4 explaii bke by küye, arid quotes Vbh. 195 in support.
M A . i. 224 eays that only in this Disco-, even in the whole gmat %.c also S. iv. 95, 157, where the " world " and the " aee " are taken to stand
fivefold c b i f i e ù collection of the Buddha'e words. are the four tniths p m lor tlie wnse-orgens.
cleimed thity-two times end arahentehip thirty-two times. The three feelings; of pleaaure, pain and thoae that ere neutral.
T&ted by the Bhikkhu Soma, The Way of Mind/ulnees, 2nd edn., "itta is mind or thought or consciousness. Here celled bkiya, worldly.
Colombo, 1949. Cf. D. Sîa. XXII; end Anüpìna-wpyutta (8.V. 311 ff.); of the world, at M A . i. 245, 8s are a h dhamrnä, mental objects.
a h M . iii. 82 f. FoUowing 8s at M. i. 425; A. v. 111.