The One Way In Sutra
Translated
by Dharmanandi from Sanskrit into Chinese
and by Thich Nhat Hanh and Annabel
Laity into English.
Section One
I heard these words of the Buddha one
time when he was staying in the Jeta Grove in the town of Sravasti. The Lord addressed
the assembly of monks:
"There is a way to practice which purifies the
actions of living beings, eradicates all sorrow, anxiety, and the roots of afflictions,
and leads to the highest understanding and the realization of Nirvana. It is a
path, which destroys the Five Obstacles. It is the path of the Four Ways of Stopping
and Concentrating the Mind. Why is it called "the one way in"? Because
it is the way to the oneness of mind. Why is it called a way? Because it is the
Noble Eightfold Path, the way of right view, right contemplation, right action,
right livelihood, right practice, right speech, right mindfulness, and right concentration.
This explains the expression "the one way in."
"What then are
the Five Obstacles? They are attachment, aversion, agitation, torpor, and doubt.
These are the obstacles, which need to be removed.
"What are the Four
Ways of Stopping and Concentrating the Mind? The practitioner meditates on the
inside of the body in the inside of the body to end unwholesome thoughts and remove
anxiety, and he meditates on the outside of the body in the outside of the body
to end unwholesome thoughts and remove anxiety. The practitioner meditates on
the feelings in the feelings from the inside and the feelings in the feelings
from the outside in order to be at peace and have joy, and he meditates on the
feelings in the feelings from both inside and outside in order to be at peace
and have joy. The practitioner meditates on the mind in the mind from the inside,
and he meditates on the mind in the mind from the outside in order to be at peace
and have joy, and he meditates on the mind in the mind from both inside and outside
in order to be at peace and have joy. The practitioner meditates on the objects
of mind in the objects of mind from the inside, and he meditates on the objects
of mind in the objects of mind from the outside in order to be at peace and have
joy, and he meditates on the objects of mind in the objects of mind from both
the inside and the outside in order to be at peace and have joy.
Section Two
"How
does the practitioner meditate on the body from the inside so as to realize peace
and joy in himself?
"In this case, the practitioner meditates on the body
as a body and according to its functions. When he examines it from head to toes
or from toes to head, he sees that it is composed of impure constituents, and
he is unable to be attached to it. He observes that this body has hair of the
head and hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, sweat,
pus, stomach, small intestine, large intestine, heart, liver, spleen, kidneys.
He observes and recognizes urine, excrement, tears, saliva, blood vessels, grease,
and observing and knowing them all, he is unattached and regrets nothing, This
is the way the practitioner observes the body in order to realize peace and joy
and be able to end unwholesome thoughts and remove anxiety and sorrow.
"Further
the practitioner meditates on this body in order to see the Four Elements of earth,
water, fire, and air, and he distinguishes these Four Elements. Just like a skillful
butcher or his apprentice might lay out the different parts of a slaughtered cow
and distinguish the leg, heart, torso, and head, the practitioner observing his
own body distinguishes the Four Elements just as clearly, seeing that this is
earth, this is water, this is fire, and this is air. Thus the practitioner meditates
on the body in the body in order to end attachment.
"Further, Bhikkhus,
one should observe this body as having many openings from which many impure substances
flow. Just as we look at bamboo or reeds and see the joints in the canes, so the
practitioner observes the body with many openings from which impure substances
flow.
"Further, Bhikkhus, the practitioner meditates this corpse being
spread out and peeked at by vultures, being discovered and gnawed at by all sorts
of wild creatures like tigers, panthers, and wolves, and then comes back to observing
his own body and sees that it is no different. 'This very body of mine will not
be able to escape that condition.' This is how the practitioner meditates on the
body to realize peace and joy.
"Further, Bhikkhus, the practitioner visualizes
a corpse, which has lain on the ground for a year. It is half-eaten, fetid, and
impure. Then lie comes back to meditating on his own body and sees that his own
body is no different. 'This very body of mine will not be able to escape that
condition.' This is how the practitioner meditates on the body.
"Further,
Bhikkhus, the practitioner visualizes the corpse from which the skin and flesh
has shriveled away. All that is left are the bones stained with blood. Then he
comes back to meditating on his own body and sees that his own body is no different.
'This very body of mine will not be able to escape that condition.' This is how
the practitioner meditates on the body.
"Further, Bhikkhus, the practitioner
visualizes a skeleton, which is just bones held together by some ligaments. Then
he comes back to meditating on his own body and sees that his own body is no different.
'This very body of mine will not be able to escape that condition.' This is how
the practitioner meditates on the body.
"Further, Bhikkhus, the practitioner
visualizes a corpse which has become a collection of scattered bones, all in different
places: the hand bone, leg bone, ribs, shoulder blades, spinal column, knee cap,
and skull. Then he comes back to meditating on his own body and sees that his
own body is no different. 'This very body of mine will not be able to escape that
condition.' His body will also decay in that way. This is how the practitioner
meditates on the body in order to realize peace and joy.
"Further, Bhikkhus,
the practitioner visualizes a corpse which has become a collection of bones bleached
like shells. Then he comes back to meditating on his own body and sees that his
own body is no different. 'This very body of 'mine will not be able to escape
that condition.' His body will also decay in that way. This is how the practitioner
meditates on the body.
"Further, Bhikkhus, the practitioner visualizes
a corpse which has become a collection of yellowing bones, to which there is nothing
worth being attached, or bones that have become the color of ash and are no longer
distinguishable from the earth. Thus the practitioner meditates on his own body,
abandoning unwholesome thoughts and removing sorrow and anxiety, observing, 'This
body is impermanent, it is something which decomposes.' A practitioner who observes
himself like this outside the body and inside the body and outside and inside
the body together understands that there is nothing, which is eternal.
Section
Three
"How does the practitioner meditate on the feelings in the feelings?
"When
the practitioner has a pleasant feeling, he knows that he has a pleasant feeling.
When he has a painful feeling, he knows that he has a painful feeling. When his
feelings are neutral, he knows that his feelings are neutral. When he has a pleasant,
painful, or neutral feeling with a material basis, he knows that he has a pleasant,
painful, or neutral feeling with a material basis. When he has a pleasant, painful,
or neutral feeling with a non-material basis, he knows he has a pleasant, painful,
or neutral feeling with a non-material basis. This is how the practitioner meditates
on the feelings in the feelings by his own insight.
"Further, Bhikkhus,
when the practitioner has a pleasant feeling, then there is not a painful feeling,
and the practitioner knows there is a pleasant feeling. When there is a painful
feeling, then there is not a pleasant feeling, and the practitioner knows that
there is a painful feeling. When there is a neutral feeling, then there is neither
a pleasant feeling nor a painful feeling, and the practitioner is aware that the
feeling is neither pleasant nor painful. The practitioner is aware of the arising
of all dharmas and the disappearance of all dharmas in such a way that, by his
own insight, he realizes peace and joy. As feelings arise, the practitioner recognizes
and is aware of them and their roots, and he is not dependent on them and does
not give rise to feelings of attachment to the world. At that time there is no
fear, and having no fear, he liberates himself forever from illusion and realizes
Nirvana. Birth and death are no longer. The holy life has been lived. What needs
to be done has been done. There will be no more rebirth. He understands this directly.
This is how the practitioner is aware of the feelings in the feelings to end dispersed
thinking and remove sorrow and anxiety. Such is the meditation on the inside of
the feelings and the outside of the feelings.
Section Four
"What is
meant by meditating on the mind in the mind in order to realize peace and joy?
"When
the practitioner has desire in his mind, he knows that he has desire in his mind.
When he does not have desire, he knows that he does not have desire. When he has
hatred in his mind, he knows that he has hatred in his mind. When he does not
have hatred, he knows that he does not have hatred. When he has confusion in his
mind, he knows that he has confusion in his mind. When he does not have confusion,
he knows that he does not have confusion. When he has craving in his mind, he
knows that he has craving in his mind. When he does not have craving, he knows
that he does not have craving. When there is mastery of his mind, he knows that
there is mastery of his mind. When there is no mastery, he knows there is no mastery.
When there is dispersion, he knows that there is dispersion. When there is no
dispersion, he knows that there is no dispersion. When there is inattention, he
knows that there is inattention. When there is no inattention, he knows that there
is no inattention. When there is universality, he knows that there is universality.
When there is no universality, he knows that there is no universality. When there
is extensiveness, he knows that there is extensiveness. When there is not extensiveness,
he knows that there is not extensiveness. When there is boundlessness, he knows
that there is boundlessness. When there is not boundlessness, he knows that there
is not boundlessness. When there is concentration, he knows that there is concentration.
When there is no concentration, he knows that there is no concentration. When
he has not yet realized liberation, he knows that he has not yet realized liberation.
When he has realized liberation, he knows that he has realized liberation.
"This
is how the practitioner is mindful of the mind in the mind, He observes the arising
of dharmas, observes the destruction of dharmas, or observes both the arising
and destruction of dharmas; being mindful of dharmas in order to realize peace
and joy. He is able to see, know, and observe what is not observable without becoming
dependent on the object and without giving rise to worldly thoughts, Because there
are no thoughts of attachment to the world, there is no fear. Because there is
no fear, there is no residue of affliction. When there is no residue of affliction,
Nirvana arises, and birth and death are no more, the holy life is realized, what
needs to be done has been done, and there will be no more rebirth. All this the
practitioner knows to be true. Thus in his own person the practitioner observes
mind in mind, on the inside and on the outside, in order to remove uncontrolled
thought and cut off all anxiety.
Section Five
"What is meant by 'meditating
on the objects of mind in the objects of mind'?
"When the practitioner
practices the first factor of awakening, mindfulness, it is in reliance on the
initial application of thought, on no-craving, on destroying the unwholesome mind
and abandoning the unwholesome dharmas. He practices the factors of awakening,
investigation of dharmas, energy, joy, concentration, and letting go, in reliance
on applied thought, in reliance on no-craving, in reliance on destroying the unwholesome
dharmas. This is how he practices meditating on the objects of mind in the objects
of mind.
"Further, Bhikkhus, having been liberated from sensual attachment,
having abandoned unwholesome dharmas, with initial application of thought and
sustained thought, with joy, he delights to dwell in the first Dhyana in order
to have joy in his own person. This is how the practitioner meditates on the objects
of mind in the objects of mind.
"Further, Bhikkhus, with the passing of
applied thought and sustained thought, a joy arises in his mind which leads to
the oneness of mind. When there is no more initial application of thought and
sustained thought, the practitioner, maintaining joy, enters the second Dhyana,
which has peace as well as joy. This is how the practitioner meditates on the
objects of mind in the objects of mind.
"Further, Bhikkhus, with the passing
of thought and the constant practice of letting go of applied thought, he enjoys
for himself that state which the holy ones long for, where mindfulness in letting
go is fully purified, and he enters the third Dhyana, This is how the practitioner
meditates on the objects of mind in the objects of mind.
"Further, Bhikkhus,
with the absence of joy, when anxiety about joy and elation as well as pleasure
and pain are no longer, and his mindfulness in letting go is fully purified, he
enters the fourth Dhyana, and that is to meditate on the objects of mind in the
objects of mind. He meditates on the arising of dharmas and the passing of dharmas
in order to arrive at peace and joy. He realizes right mindfulness in the present
moment. He is able to see, know, and abandon dispersion. He is no longer dependent
on anything. He does not give rise to thoughts of the world. Because he does not
have worldly thoughts, he is not afraid. When there is no fear, birth and death
no longer exist, and the holy life has been accomplished, what needs to be done
has been done, there is no more rebirth, and everything is known in its true nature.
Section
Six
"Bhikkhus, relying on this one way of entering the path, living beings
are purified, freed from sorrow and anxiety, their minds no longer subject to
agitation, their understanding stable, and they are able to realize Nirvana. This
one way in is the destruction of the Five Hindrances and practice of the Four
Ways of Stopping and Concentrating the Mind. The Bhikkhus, who heard the Buddha
teach thus, applied themselves joyfully at that time to the practice.