A Week to Enlightenment (sutra)

Nyanasatta Thera; Ajahn Brahmali; Dhr. Seven, Amber Dorrian, Seth Auberon, Wisdom Quarterly; Quest4pce, Dnl75, Insklndr, RunningInHongKong (photos); COUNTDOWN CLOCK: -7

The Buddha teaches "hearers" (savakas) the way to enlightenment (Dnl75/flickr.com)

There are four things to do with blissful concentration one has developed through full absorption or sufficient neighborhood concentration.

The four are detailed in the Satipatthana Sutra, one of the most significant teachings of the historical Buddha.

Emerge from purifying concentration (samma samadhi) and set up these "foundations of mindfulness" (sati-patthana). Here we skip to the second two foundations:

Foundations of Mindfulness III and IV with Ajahn Brahmali (Dhammaloka Suttas)
 

Four Foundations of Mindfulness Sutra

Wisdom Quarterly abbreviation, based on Ven. Nyanasatta Thera translation

III. Contemplation of Consciousness

How does one live contemplating consciousness in consciousness? Here within this Dharma [Doctrine/Discipline], a meditator knows the consciousness with lust as with lust (raga); the consciousness without lust as without lust. Likewise, one knows [recognizes and is aware] the consciousness with and without:

• hate,
• delusion [confusion],
• the contracted [Note 13],
• the distracted [restless] state [14],
• the developed state [15],
• the undeveloped state [16],
• the state with some other mental state superior to it [17], 
• the state with none higher [18],
• the concentrated state,
• the freed state [19].

So one lives contemplating consciousness in consciousness internally [relating to oneself], externally [relating to another], or internally and externally [relating to both]. 

One lives contemplating origination factors in consciousness, or dissolution-factors, or origination-and-dissolution factors [20]. Or one's mindfulness is established with the thought, "Consciousness exists" to the extent necessary and sufficient for knowledge and mindfulness, and one lives detached, clinging to nothing in the world. So one lives contemplating consciousness in consciousness.

Meditation in the field,monastics and woman with umbrella, Plum Village (Quest4pce/flickr)

IV. Contemplation of Mental Objects

1. The Five Hindrances

How does one live contemplating mental objects in mental objects? One lives contemplating mental objects in the mental objects of the Five Hindrances. How?

 

Here within this Dharma, when sense-desire is present, one is clearly aware, "There is sense-desire in me." When it is not present, one knows, "There is no sense-desire in me." One knows how the arising of the non-arisen sense-desire comes to be; knows how the abandoning of the arisen sense-desire comes to be; and knows how the non-arising in the future of the abandoned sense-desire comes to be.

 

When anger is present, one is clearly aware, "There is anger in me" and knows when it is not; knows how it arises; knows how the abandoning of it comes to be; and knows how its non-arising in the future comes to be.

 

When sloth/torpor is present, one is clearly aware of it; knows when it is not; knows how it arises; knows how it is abandoned; and knows how its non-arising in the future comes to be.

 

When restlessness/remorse is present, one is clearly aware of it; knows when it is not; knows how it arises; knows how it is abandoned; and knows how the non-arising of it in the future comes to be.

 

When [skeptical] doubt is present, one is clearly aware of it; knows when it is not; knows how it arises; knows how it is abandoned; and knows how the non-arising of it in the future comes to be.

 

In this way one lives contemplating mental objects in mental objects internally, externally, or internally and externally. One lives contemplating origination factors, dissolution factors, or origination-and-dissolution factors in mental objects [21]. Or mindfulness is established with the thought, "Mental objects exist" to the extent necessary and sufficient for knowledge and mindfulness, living detached, clinging to nothing in the world. So one lives contemplating mental objects in the mental objects of the Five Hindrances.

The Buddha's meditation mudra or hand pose (RunnyInHongKong/flickr)

 

2. The Five Aggregates of Clinging

Furthermore, one lives contemplating mental objects in the mental objects of the Five Aggregates of clinging [22].
 

How does one live contemplating mental objects in the mental objects of the Five Aggregates of Clinging?
 

Here in this teaching one thinks, "Such is material form; such is the arising of material form; and such is the disappearance of material form. Such is feeling; its arising; its disappearance. Such is perception; its arising; its disappearance. Such are formations; such the arising; such the disappearance. Such is consciousness; such is the arising of consciousness; and such is the disappearance of consciousness."
 

In this way one lives contemplating mental objects in mental objects internally, externally, or internally and externally. One lives contemplating origination, dissolution, or origination-and-dissolution factors in mental objects [23]. Or mindfulness is established with the thought, "Mental objects exist" to the extent necessary and sufficient for knowledge and mindfulness, living detached, clinging to nothing in the world. So one lives contemplating mental objects in the mental objects of the five aggregates of clinging.

3. The Six Internal and External Sense Bases

Meditating (Quest4pce/flickr)

Furthermore, one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases. How?
 

Here in this teaching one knows the eye and visual forms and the fetter [bond] that arises dependent on both (the eye and forms) [24]. One knows how the arising of the non-arisen fetter comes to be; one knows how the abandoning of the arisen fetter comes to be; and one knows how the non-arising in the future of the abandoned fetter comes to be.
 

One knows the ear and sounds... the nose and smells... the tongue and flavors... the body and tactile objects... the mind and mental objects, and the fetter that arises dependent on both; one knows how the arising of the non-arisen fetter comes to be; one knows how the abandoning of the arisen fetter comes to be; and one knows how the non-arising in the future of the abandoned fetter comes to be.
 

In this way one lives contemplating mental objects in mental objects internally, externally, or internally and externally. One lives contemplating origination factors, dissolution factors, or origination-and-dissolution factors in mental objects [25]. Or mindfulness is established with the thought, "Mental objects exist," to the extent necessary and sufficient for knowledge and mindfulness, living detached, clinging to nothing in the world. So one lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases.

The Buddha teaches more and more  "hearers" (Dnl75/flickr.com)

 
4. The Seven Factors of Enlightenment

Furthermore, one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment. How?
 

In this teaching, when the enlightenment-factor of mindfulness is present, one knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent, one knows, "The enlightenment-factor of mindfulness is not in me"; and one knows how the arising of the non-arisen enlightenment-factor of mindfulness comes to be; and one knows how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be. [These are the four phases of "right effort" or samma vayama.]
  

One knows when the enlightenment-factor of the investigation of mental objects is present, is absent, how its arising comes to be, and how its perfection in development comes to be.
 

One knows when the enlightenment-factor of energy is present, is absent, how its arising comes to be, and how its perfection in development comes to be.
 

One knows when the enlightenment-factor of joy is present, is absent, how its arising comes to be, and how its perfection in development comes to be.
 

One knows when the enlightenment-factor of tranquillity is present, is absent, how its arising comes to be, and how its perfection in development comes to be.

 
One knows when the enlightenment-factor of concentration is present, is absent, how its arising comes to be, and how its perfection in development comes to be.
 

One knows when the enlightenment-factor of equanimity is present, is absent, how its arising comes to be, and how its perfection in development comes to be.
 

In this way one lives contemplating mental objects in mental objects internally, externally, or internally and externally. One lives contemplating origination-factors, dissolution-factors, or origination-and-dissolution-factors in mental objects [26]. Or mindfulness is established with the thought, "Mental objects exist," to the extent necessary and sufficient for knowledge and mindfulness, living detached, clinging to nothing in the world. So one lives contemplating mental objects in the mental objects of the Seven Factors of Enlightenment.

5. The Four Noble Truths

Fourth noble truth: Path (buddhaweekly.com)

Furthermore, one lives contemplating mental objects in the mental objects of the Four Noble Truths.

How?
 

In this teaching one knows, "This is suffering" according to reality; one knows, "This is the origin of suffering" according to reality; one knows, "This is the cessation of suffering" according to reality; one knows, "This is the road leading to the cessation of suffering" according to reality.
 

So one lives contemplating mental objects in mental objects internally, externally, or internally and externally. One lives contemplating origination-factors, dissolution-factors, or origination-and-dissolution-factors in mental objects [27].  Or mindfulness is established with the thought, "Mental objects exist" to the extent necessary and sufficient for knowledge and mindfulness, living detached, clinging to nothing in the world. So one lives contemplating mental objects in the mental objects of the Four Noble Truths.
 

Verily, meditators, whoever practices these Four Foundations of Mindfulness in this manner for seven years, then one of these two fruits may be expected -- highest knowledge (full enlightenment) here and now or, if some remainder of clinging is yet present, the state of non-returning [28].

O, let alone seven years! Should any person practice them in this manner for six years... five years... four years... three years... two years... one year, then one of these two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
 

O, let alone a year! Should any person practice them in this manner for seven months... six months... five months... four months... three months... two months... a month... half a month, then one of these two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.
 
O, let alone half a month!  

The Path (BBC.co.uk/religion)

Should any person practice these Four Foundations of Mindfulness in this manner for a week, then one of these two fruits may be expected -- highest knowledge here and now or, if some remainder of clinging is yet present, the state of non-returning.

 

Because of this it was said: "This is the way, meditators, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of nirvana, namely the [fourfold setting up of the] Foundations of Mindfulness."
 

So said the Buddha. Gladdened, those who heard him approved of his words.

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Avoid doubt. Here's how (video)

CC Liu and Xochitl, Wisdom Quarterly; quotes by Lotusing (Myo Edizioni)

(Mind Blow #53) Life is an endless series of interesting nonsense. Choose mindfulness.

 

I used to doubt. I used to dream in place of knowing. I used to fear. I used to worry without experiencing.

Knowing-and-seeing removes all doubt. There was never anything to fear -- but ignorance. And even fearing that makes no sense.

 

"People create distinctions out of their own minds and then believe them to be true."

 

The way of the Buddha is the way of transcendent wisdom. But transcending, or "going beyond," is no easy practice.

There's an instant, albeit temporary, way. Mindfulness. Stay here right now. It is safe in this moment. Danger starts when we leave the infinite NOW.

That sounds mystical and mumbo-jumboey. Just be. Becoming takes care of itself. Huh? Practice. Buddhism is a practice.
 

Books are a start but a teacher may become necessary (TusitaInternational.net)

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Enlightenment Fast (Part 1)

Dharmachari Seven, Amber Dorrian, Wisdom Quarterly (UPDATED July 13, 2012)

In a rush to gain liberation -- to know and see, to touch nirvana -- we make spiritual exertions.

   
Sometimes odd, often useless, these practices or delusions are clung to in spite of the immediately effective path being laid out.
   
Whatever else one may do or abstain from doing, the Noble Eightfold Path stands as a reminder that we must take eight categorical factors into consideration:

1. Right View (of the Four Noble Truths)
2. Right Intention (motivated by non-harming, renunciation, and non-cruelty)
3. Right Speech (truthful, non-divisive, pleasant, and useful)
4. Right Action (abstaining from taking life, taking what is not given, and sexual misconduct)
5. Right Livelihood (avoiding dealings in flesh, poisons, weapons, slaves, and intoxicants)
6. Right Effort (to abandon and prevent the unwholesome, while developing and bringing the wholesome to perfection)
7. Right Mindfulness (of body, sensations, mind, and mind objects)
8. Right Concentration (cultivating calm, collectedness, and serenity up to the level of "absorption" in terms of the first four jhanas)

Because the outline here is detailed by the Buddha, speculation about them in translation is best avoided: "I think right view means... It seems to me mindfulness is... What the Buddha probably meant by concentration was..."
  
If the core teachings are not enough, the entire path is thoroughly explained as the "Requisites of Enlightenment," also known as the "37 Things Pertaining to Enlightenment" (bodhi-pakkaya-dhamma). They were drawn from the sutras and attributed to a Buddhist missionary in ancient Greece, Ven. Nagasena ("Questions of King Menander" or Malinda-Panha).

A Teacher

"Enlightenment Grove," Bodh Gaya, India

This is the sure path, the straight path, the certain path. Most seekers bypass ever having to grasp and make sense of this knowledge for themselves by finding a wise teacher. Such a guide trains one in:

• virtue (precepts, self-restraint, and letting go)
• meditation (calm, concentration, and absorption)
• wisdom (contemplation, clear comprehension, and mindful insight-practices). 

The fastest, surest path to "sudden" enlightenment is stilling the mind then HEARING the Dharma. On a foundation of calm concentration/collectedness, insight is able to suddenly dawn.

 

Historically, the hearer who attained enlightenment most quickly -- that is, with the shortest instruction by the Buddha -- was a non-Buddhist ascetic named Bahiya of the Bark Cloth.

To the wise and ready, a few words are enough.

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