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.
From the uprising of ignorance is the uprising of the cankers,
from the stopping of ignorance is the stopping of the cankers; the
course leading to the stopping of the cankera is this ariyan eightfold
Way itseif, that is to say, perfect view, perfect thought, perfect
speech, perfect action, perfect way of living, perfect endeavour,
perfect mindfulness, perfect concentration. When the disciple
of the ariyans comprehends the cankers thus, comprehends the
uprising of the cankers thus, comprehends the stopping of the
cankers thus, comprehends the course leading to the stopping of
the cankers thw, he, having got rid of all addiction to attachment,
having dispelled addiction to shunning, having abolished addiction
to the latent view ' I am,' having got rid of ignorance, having
made knowledge arise, is here-now an end-maker of anguish. To
this extent also, your reverences, does s disciple of the ariyans
come to be of perfect view, one whose view is upright, one who is
possessed of unwavering confidence in dhumma, one who has come
into this true dhmma."'
Thus spoke the venerable Säriputta. Delighted, these monke
rejoiced in what the venerable Sänputta had said.
Discourse on Perfect View:
the Ninth
10. DISCOURSE ON THE APPLICATIONS OF
MINDFULNESS
THUShave I heard: At one time the Lord was staying among the
K w u people in a township of the Kurus called Kammássadhamma.
mie he was there, the Lord addressed the monke, saying: " Monke."
M A . i. 224 eays that only in this Disco-, even in the whole gmat
fivefold c b i f i e ù collection of the Buddha'e words. are the four tniths p m
cleimed thity-two times end arahentehip thirty-two times.
T&ted by the Bhikkhu Soma, The Way of Mind/ulnees, 2nd edn.,
Colombo, 1949. Cf. D. Sîa. XXII; end Anüpìna-wpyutta (8.V. 311 ff.);
a h M . iii. 82 f.
Lord spoke thus:
" There is this one way,l monks, for the purification of beings,
1681 for the overcoming of sorrows and griefs, for the going down of
nufferings and miseries, for winning the right path,Z for realising
itil)l>äna,~that is to say, the four applications' of mindfulness.
Wliat are the four ?
Herein, monks, a monk fares alongs contemplating the body in
the body, ardent, clearly conscious (of it), mindful (of it) so as to
control the covetousness and dejection in the wor1d;e he fares along
contemplating the feelings7 in the feelihgs, ardent, clearly conscious
(of them), rnindfd (of them) so as to control the covetousness and
tiejection in the world; he fares along contemplating the minde
in the mind, ardent, clearly conscious (of it), mindful (of it) so to
control the covetousnesm and dejection in the world; he fares along
contemplating the mental objects in the mental objects, ardent,
c:lt:arly conscious (of them), mindful (of them) so as to control the
t:ovctousness and dejection in the world.
Arid how, monks, does a monk fare along contemplating the body
in the body ? Herein,g monks, a moik who ia forest-gone or gone
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.
Mindful he breathes in, mindful he breathes out. Whether he is
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
n:alieation of nibbgne.
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.
b M A . i. 243 explains uiharati by iriyati. I retain the verb of motion
rether than the verb of rest EO es to stress the symbolism of the Way and the
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.
%.c also S. iv. 95, 157, where the " world " and the " aee " are taken to stand
lor tlie wnse-orgens.
The three feelings; of pleaaure, pain and thoae that ere neutral.
"itta is mind or thought or consciousness. Here celled bkiya, worldly.
of the world, at M A . i. 245, 8s are a h dhamrnä, mental objects.
FoUowing 8s at M. i. 425; A. v. 111.