The Great Master's Satisfaction Pastures

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Part II
The Great Master's Satisfaction Pastures

The Satipatthana Suttanta

Introduction

What follows is the way I tell the SATIPATTHANA SUTTA. This is not a translation. It is the way I "see" (DITTHA) or "hear" (SUTA), or "know" (VINNATTA) this SUTTA. I say it adheres to the structure and intent, but does not follow the Pali word for word. It is one of my contentions about the Pali, that it is a mind-game, made up of various segments (like tinker toys) that can be pieced together in a limitless number of combinations. It is in that context that this version of the SATIPATTHANA is presented.

This "hearing" depends on translating the term "SATIPATTHANA" as "Satisfaction." This is to be understood as following an old Pali tradition of re-defining words in Buddhist Terms. The meaning is to be understood as "satisfaction" in the sense of having had "enough" as a consequence of complete "Penetrating Knowledge" and "Release." There will be several "plays" on the word, and all should be understood with this meaning. That the word "SATI" by itself means (as the Pali English Dictionary would have it) "Memory" or "Mind" is not in dispute. I am suggesting that it means more than slightly more than that. Breaking the word down, we get SA = one, and TI = three. How does One + Three = Memory? SA also = Once, and TI also = Thus; "Once Thus" is easy to see as Memory. But "Once" and "Thus" are later than "One", "Three". I am suggesting that the word is a mind puzzle. A little word game. And I am suggesting that the solution to the puzzle is the intended meaning of the word itself. I am going to leave the solution to the puzzle unstated (well...sorta, the solution is found in the link to "sati" above, and elsewhere) so as not to preclude the reader from experiencing the discovery of it’s solution for himself, but I will say that the experience of having solved the puzzle is a mentally satisfying experience of memory.

There is another aspect to the SATIPATTHANA SUTTANTA to which I would like to direct the attention of the reader: it is that the underlying structure produces a resonance that is a memory device. There is a reason aside from the basic instructions contained in this SUTTA that makes this the most popular PALI SUTTA. See if you can identify this resonance.

The reader should refer back to lessons Seven and Eight. Note the position of "Sati" in both. In lesson Seven, Sati is the overseeing concept, serving the function of reminding the practitioner to create a balance between the energy building side (VIRIYA, DHAMMA-VICAYA, and PITI) and the calming down side (PASSADDHI, SAMADHI and UPEKKHA). It is like a lute, that does not play properly if over-strung or if under-strung. In lesson Eight, High Satisfaction (SAMMA SATI) (I, have SAMMA SATIPATTHANA, which is technically incorrect, but which is in this case the same in practice) comes just before High Getting High, and is, in fact, the series of steps leading up to, preparing the mind for (sati-patthana) and including High Getting High.

Many people make this Sutta their exclusive Buddhist practice, and it is an excellent choice for that purpose. It has all the most powerful elements of the DHAMMA.

One more thing: There is a lot of repetition in this "telling." If you can possibly control yourself, try and not skip over these repetitions. Slow down. Imagine yourself as "hearing" what you are reading. Think of yourself as being hypnotized by the repetitions so that they are burned into the memory. That’s the spirit!

Evam me Sutam

Because there is no evidence that this Spell was said by The Teacher precisely this way, and some feel that taking even the slightest liberties with the Pali is incorrect (and I agree with this), I am avoiding the usual part of the NIDANA [the "casting" part of the spell, NI=down, DANA=bound, the first knot in the "weaving" of a rug, the part of a spell that "ties" it to a certain point in space and time such that "seers" are able to locate that spot and relive the experience as though it were happening in the present time. Many people experience a small taste of this phenomena when sitting around the campfire listening to an elder telling a good story; they actually see the events as they are being described.] that begins "Once Upon a time the BHAGGAVA was revisiting such and such a place and said this." What I will say instead is:

Imagine that Once upon a Time, The Potter, the Potter’s Town of The-Word-is-My-Work, in Getcha-Shetup-Sunup District, came-a ReVisiting. There, to a vast gathering of Beggars and Sorcerer’s (who would not even think of squirming around in their seats, coughing, or clearing their throats, let alone speaking) he said:

There is One Sure Way, Beggars, for a Beggar to Burn Off Impurities, Burn Out Grief and Lamentation, Burn Down Pain and Misery, and to get the knack of knowing NIBBANA for himself. What is This Way? This Four Part Mastersatispasturefactory.

In the case of the first case, Beggars, a Beggar living here in a body lives seeing body as a body of flames, with such Penetrating Knowledge that he Releases his angry Downbound, (not very skillful) longing and misery, and, rising above it all, Watchful and Diligent (APPAMADA), Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

And again, living here in his Senses he lives Sensing that Sensing is the Sensing of Something in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

And again, living here in the Emotions he lives seeing Emotions as the Motions of Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

And again, living here in the Word, he sees The Word as The Word about living in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

I. Satisfaction with Body

And how, Beggars, does a Beggar living in a body live seeing body as a body of flames, with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World?

Satisfaction with Breathing In and Out

Here, Beggars, a Beggar finds himself some Place to be Alone-a (atsa no balogna! That’s a Noble Loner). In a forest, at the root [MULA] of some tree, out in an open field, on a heap of grass, or in an empty hut, [1, 2, 3, signed with the fingers], he sits down cross-legged Indian style, straightens his back up erect, remembers to put a look of Satisfaction on his face, takes in [1, 2, 3, signed with the fingers] One, Two, Three Deep Deep Deep Satisfying Breaths and Lets it All Go.

Breathing in a long breath thinking "With Penetrating Knowledge of this Confounded Body I breath in a Long Breath;" this is the way he trains himself.

Breathing out a long breath thinking "With Release from this Confounded Body, I breath out a Long Breath;" this is the way he trains himself.

Breathing In and Out with short breaths, thinking "Stilling, Calming, Tranquilizing this Confounded body, I breath In and Out with short breaths," this is the way he trains himself.

"Satisfied with this Whole Confounded Body, I breath In, Satisfied with this Whole Confounded Body, I breath out," this is the way he trains himself.

In the same way as The Potter, Beggars, or the Potters’ Clever Apprentice, when he wishes to throw a Pot, pulls on the Wheel Turning Rope [Rope] with a Long, Satisfying Pull and then Releases it; or Pulls on the Rope with a Short Pull and Releases it, Satisfied,

In the same way, Beggars, a Beggar breaths in Satisfied, Satisfied he breaths out.

Breathing in a long breath thinking "With Penetrating Knowledge of this Confounded Body, I breath in a Long Breath;" this is the way he trains himself.

Breathing out a long breath thinking "With Release from this Confounded Body, I breath out a Long Breath;" this is the way he trains himself.

Breathing In and Out with short breaths, thinking "Stilling, Calming, Tranquilizing this Confounded body, I breath In and Out with short breaths," this is the way he trains himself.

"Satisfied with this Whole Confounded Body, I breath In, Satisfied with this Whole Confounded Body, I breath out," this is the way he trains himself.

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

This is the Way, Beggars, a Beggar living here in a body lives seeing the body as a body of Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

Being Satisfied with One’s Position in Life

And Again, Beggars, Deeper than that, a Beggar is Satisfied with whatever position the body is placed or disposed.

Walking, Beggars, a Beggar thinks: "With Penetrating Knowledge of this Confounded Body, I am Walking," this is the way he trains himself.

Standing Still, Beggars, a Beggar thinks: "With Penetrating Knowledge of this Confounded Body, I am Standing," this is the way he trains himself.

Sitting Down, Beggars, a Beggar thinks: "With Penetrating Knowledge of this Confounded Body, I am Sitting Down," this is the way he trains himself.

Laying Down the Body, Beggars, a Beggar thinks: "With Release from this Confounded body, I am Laying Down the Body," this is the way he trains himself.

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

And Again, Beggars, Deeper than that, A Beggar knows whether he is coming or going, if he is facing or facing the other way. If he is bending a limb, or outstretching a bent limb, beggars, whether he is waking up, rising up, attending to bowl and robes, leaving his hut, going to town, going on his Beggars rounds, eating, chewing, tasting, or swallowing, getting out of town, urinating or defecating, entering the hut, sitting down, or lying down, talking or keeping silent, awake or asleep a Beggar, Beggars, does whatsoever a Beggar does, in a Satisfactory Fashion.

In the Same Way as The Cattle Butcher, Beggars, or The Butcher’s Skillful Apprentice, having Slain some Cow, and Wishing to Display his Meat by the Crossroads as he Sits, Arranges the Various Portions in a Satisfying Way, A Beggar, Beggars, knows whether he is coming or going, if he is facing or facing the other way. If he is bending a limb, or outstretching a bent limb, beggars, whether he is waking up, rising up, attending to bowl and robes, leaving his hut, going to town, going on his Beggars rounds, eating, chewing, tasting, or swallowing, getting out of town, urinating or defecating, entering the hut, sitting down, or lying down, talking or keeping silent, awake or asleep a Beggar, Beggars, does whatsoever a Beggar does, in a Satisfactory Fashion.

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

The Satisfaction of Knowing You’re Full of Beans

Again, Beggars, Deeper than that, A Beggar Pictures this Body (KA=k-kha, YA=whatsoever) from the top of the tips of the hairs of the head above to the bottom of the soles of the feet below, as a double-ended skin bag filled with various sorts of filth: There is in this body: Hair of the Head, Body Hair, Nails, Teeth, Skin, Meat, Sinews, Bones, Marrow, Esophagus, Lungs, Heart, Pancreas, Stomach, Liver, Kidneys, Large Intestine, Small Intestines, Spleen, Bile, Phlegm, Pus, Blood, Sweat, Tears, Fat, Spit, Snot, Urine, Feces and your Brain.

In the Same Way as the Bean Peddler, Beggars, or The Bean Peddler’s Skillful Apprentice, whenever he Wishes to dump out his goods, opens the lower end of his double-ended sample bag and Dumps out his beans, so that any man with eyes in his head that can see could see: "There is Rice, there are Black Beans, there are Kidney Beans, there are Peas, there are String Beans, there are Sesame Seeds, there is Wild Rice, there are Oats, and there is Corn, Husked and Ready for Boiling.

In the Same Way, Beggars, a Beggar Pictures this Body, from the top of the tips of the hairs of the head above to the bottom of the soles of the feet below, as a double-ended skin bag filled with various sorts of filth: There is in this body: Hair of the Head, Body Hair, Nails, Teeth, Skin, Meat, Sinews, Bones, Marrow, Esophagus, Lungs, Heart, Pancreas, Stomach, Liver, Kidneys, Large Intestine, Small Intestines, Spleen, Bile, Phlegm, Pus, Blood, Sweat, Tears, Fat, Spit, Snot, Urine, Feces and your Brain.

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

The Four Great Elements

Again, Beggars, A Beggar reflects on his own body, however it is placed or disposed, in terms of the Four Great Elements: "There are, In This Body, the Four Great Elements (DHATU=data): Earth (PATHAVI), Water (APO), Fire (TEJO), and Wind (VAYO).

In the Same Way as The Cattle Butcher, Beggars, or The Butcher’s Skillful Apprentice, wishing to butcher some cow, knows: "In this cow there are Solid Things, Wet Things, Warm Things, and Things that are Still Moving."

In the Same Way, Beggars, A Beggar reflects on this Body of his as being made up of Hard Things, Liquid Things, Warm Things, and Things in Motion. (A little life in ‘er yet!)

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, dead for [1,2,3 sign with fingers] One, Two, Three days, Swollen, Black and Blue, Rotting, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, dead for [1,2,3] One, Two, Three days, Swollen, Black and Blue, Rotting, being pecked at by Vultures, Crows, Ravens, gnawed on by Dogs and Jackals and Various Small Creatures, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to A Chain of Bones Held Together by Sinews, with Some Flesh and Blood still left, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to a Chain of Bones Held Together by Sinews, Stripped of Flesh but with some Splatters of Blood still left, a Beggar Reflects on His Own Body, Thinking: "This body too, Is Just Like That, Is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to a Chain of Bones Held Together by Sinews, Stripped of Both Flesh and Blood, a Beggar Reflects on His Own Body, Thinking: "This body too, is Just Like That, Is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to Bare Unconnected Bones, Scattered Here and There, so that Here is a Hand bone, and here the Foot, in Another Direction the Leg, in Another the Thigh, in Another the Spine and Rib Cage, in Yet Another the Pelvis and there also, The Skull, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, Is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to Weathered White Bones, polished like Sea Shells, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, Is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to a Mere Heap of Bones One Year Old, a Beggar Reflects on His Own Body, Thinking: "This Body too, is Just Like That, Is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

And Again, Beggars, Deeper than That, In the Same Way as if he had seen a Body Thrown Out in the Charnel Field, Reduced to A Little Heap of Rotten Powder, (about One Spoon Full,) a Beggar Reflects on His Own body, Thinking: "This Body too, is Just Like That, is Confounded Just Like That, Has Not Risen Above Just Such an End as That."

This is The Way, Beggars, a Beggar living here in a body Lives seeing his own body as a body of Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing other bodies as bodies in Flames.

This is The Way, Beggars, a Beggar living here in a body lives seeing both his own body and other bodies as one body of Flames.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things come to be.

This is the Way, Beggars, a Beggar living here in a body lives seeing how bodily things burn out.

This is the Way, Beggars, a Beggar living here in a body lives seeing that bodily things come to be only to burn out

This is the Way, Beggars, a Beggar living here in a body remembers: "That is the Body" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

II. Satisfaction with Sense Experience

And how, Beggars, Does a Beggar, living here in his Senses live Sensing that Sensing is the Sensing of Something in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World?

When a Beggar sees an object with the eye, hears a sound with the ear, smells a scent with the nose, tastes a taste with the tongue, feels a touch with the body, or has the rare thought with his mind and experiences Pleasant sensations from having been able to attain, or from remembering having attained this Sense Experience, this is called "Pleasant Sense Experience Downbound to the World"

When a Beggar sees an object with the eye, hears a sound with the ear, smells a scent with the nose, tastes a taste with the tongue, feels a touch with the body, or has a thought with his Mind and experiences Pleasant sensations from having been able to attain, or from remembering having attained this Sense Experience, but remembers that Seeing, Hearing, Smelling, Tasting, Touching, and Thinking is Changeable, and subject to Ending, and he does not cling to this Sense Experience, but Lets it Go, this is called "Pleasant Sense Experience Bound Up not Downbound to anything at all in the World"

When a Beggar sees an object with the eye, hears a sound with the ear, smells a scent with the nose, tastes a taste with the tongue, feels a touch with the body, or has a thought with his Mind and experiences Painful sensations from not having been able to attain, or from remembering not having attained this Sense Experience, but remembers that Seeing, Hearing, Smelling, Tasting, Touching, and Thinking is Changeable, and subject to Ending and thinks: "O,O,O when will I experience the Incomparable Freedom of NIBBANA?" and, not clinging to this Sense Experience, but Letting it Go, he sets his mind to accomplishing this, this is called "Painful Sense Experience Bound Up not Downbound to anything at all in the World"

When a Beggar sees an object with the eye, hears a sound with the ear, smells a scent with the nose, tastes a taste with the tongue, feels a touch with the body, or has a thought with his mind and experiences Not-Painful-But-Not-Pleasant sensations, and does not see Freedom in Freedom, this is called "Not-Painful-But-Not-Pleasant Sense Experience Downbound to the World"

When a Beggar sees an object with the eye, hears a sound with the ear, smells a scent with the nose, tastes a taste with the tongue, feels a touch with the body, or has a thought with his Mind and experiences Not-Painful-But-Not-Pleasant sensations, and sees Freedom in Freedom, and in Freedom seeing Freedom he is Free, he has experienced a taste of NIBBANA in the Here and Now, and this is called "Not-Painful-But-Not-Pleasant Sense Experience Bound Up not Downbound to anything at all in the World"

"With Penetrating Knowledge of Pleasant Sensation I experience a Pleasant sensation." This is the way he trains himself.

"With Release from these Confounded Senses, I experience a Painful sensation." This is the way he trains himself.

"With Objective Detachment, I experience Not-Painful-but-Not-Pleasant sensation." This is the way he trains himself.

"With Penetrating Knowledge that Seeing, Hearing, Smelling, Tasting, Touching, and Thinking is Changeable, and subject to Ending, and not clinging to this Sense Experience, but Letting it Go, I experience Pleasant Sensation Downbound to the World," This is the way he trains himself.

"O,O,O, With Release from these Confounded Unpleasant Sensations Downbound to the World let me experience the Incomparable Freedom of NIBBANA!" and remembering that Seeing, Hearing, Smelling, Tasting, Touching, and Thinking is Changeable, and subject to Ending and not clinging to this Unpleasant Sense Experience, but Letting it Go, he sets his mind to accomplishing this. This is the way he trains himself.

"With Objective Detachment from Not-Painful-But-Not-Pleasant sensations Downbound to the World, and seeing Freedom in Freedom, and in Freedom seeing Freedom being free and experiencing a taste of NIBBANA in the Here and Now, I experience Not-Painful-but-Not-Pleasant sensation Downbound to the World." This is the way he trains himself.

"Satisfied with Pleasant Sensations Bound Up, Not Downbound to Anything at All in the World, I experience Pleasant Sensations Bound Up, Not Downbound to Anything at All in the World." This is the way he trains himself.

"Satisfied with Painful Sensations Bound Up, Not Downbound to Anything at All in the World, I experience Painful Sensations Bound Up, Not Downbound to Anything at All in the World." This is the way he trains himself.

"Satisfied with Not-Painful-But-Not-Pleasant Sensations Bound Up, Not Downbound to Anything at All in the World, I experience Not-Painful-But-Not-Pleasant Sensations Bound Up, Not Downbound to Anything at All in the World." This is the way he trains himself.

What do you think, Beggars? When The Farmer, when he Wishes to Thrash a Sheaf of Wheat, throws that Sheaf of Wheat onto the Thrashing Floor and Getting a Good Grip on his Thrasher Lays into that Sheaf of Wheat, Thrashing that Sheaf of Wheat with a Good Thrashing, and then, when he is done, calls to his Five Strapping Sons and tells them to Give that Sheaf of Wheat yet another Thrashing, and they too, Getting a Good Grip on their Thrashers, Give that Sheaf of Wheat yet another Thrashing, has that Sheaf of Wheat been given a Satisfactory Thrashing, thus Thrashed by the Farmer and Thrashed yet again by the Farmer’s Five Strapping Sons?

In the same way, Beggars, when Experiencing a Pleasant Sensation, a Beggar is Satisfied with that; when experiencing a Painful Sensation, a Beggar is Satisfied with that; when experiencing a sensation which is Not-Painful-but-Not-Pleasant, he is Satisfied with that.

This is The Way, Beggars, a Beggar living here in his senses Lives seeing his own sense experiences as the sensing of Something in Flames.

This is The Way, Beggars, a Beggar living here in his senses lives seeing others sense experiences as the sensing of Something in Flames.

This is The Way, Beggars, a Beggar living here in his senses lives seeing both his own sense experiences and others sense experiences as the sensing of The All in Flames.

This is the Way, Beggars, a Beggar living here in his senses lives seeing how sense experiences come to be.

This is the Way, Beggars, a Beggar living here in his senses lives seeing how sense experiences burn out.

This is the Way, Beggars, a Beggar living here in his senses lives seeing that sense experiences come to be only to burn out

This is the Way, Beggars, a Beggar living here in his senses remembers: "That is a Sense Experience" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

This is the Way, Beggars, a Beggar living here in his Senses lives Sensing that Sensing is the Sensing of Something in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

III. Satisfaction with Heart

[A NOTE ON TERMINOLOGY: CITTA: (PED has a full page plus of definition): I. The heart (psychologically) i.e. the center and focus of man's emotional nature as well as that intellectual element which inheres in and accompanies its manifestations; i.e. thought. In this wise citta denotes both the agent and that which is enacted, for in Indian Psychology citta is the seat and organ of thought

MANO and MANA: mind, thought. I. Mano represents the intellectual functioning of consciousness, while vi~n~naa.na represents the field of sense and sense-reaction ("perception") and citta the subjective aspect of consciousness. The rendering with "mind" covers most of the connotation; sometimes it may be translated "thought". As "mind" it embodies the rational faculty of man which, as the subjective side in our relation to the objective world, may be regarded as a special "sense" acting on the world, a sense adapted to the rationality (reasonableness, dhamma) of the phenomena, as our eye is adapted to the visibility of the latter. Thus it ranges as the 6th sense in the classification of the senses and of their respective spheres...]

What this means to the western reader is that there needs to be a distinction made between experiencing thoughts, and acting by way of thought. Thoughts are considered objects of the mind sense and do not belong to the individual and do not represent kamma-making activities. When intent is added to deliberate willful thought it becomes cetanaa, or thought-in-action or an act of thought and results in kamma in accordance with the intent. Here in this section we are being instructed in the manner in which to recognize and categorize thoughts as objects.

And how, Beggars, Does a Beggar Living here in the Emotions live seeing Emotions as the Motions of Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World?

In this case, Beggars, a Beggar Knows a Heart is Read by a Heart (CITTA: Heart, also Mind, The Seat of the Emotions, State of Mind, The Emotional Mind >Center > City) and, with Penetrating Knowledge,

Of a Heart full of Lust, he knows: "This is a Heart Full of Lust." (SARAGAM: SA=One with, with, RAGA=Lust, greed,)

Of a Heart free of Lust, he knows: "This is a Heart Free of Lust." (VITARAGAM: VITA=Free of)

Of a Heart full of Hate, he knows: "This is a Heart Full of Hate." (SADOSAM: DOSA=Corruption, Darkness, "DownOut Sun", hate, anger)

Of a Low Mind, he knows: "This is a Low Mind." (SAMOHAM: MOHA=stupefied, dull, deluded)

Of a Closed Mind, he knows: "This is a Closed Mind." (AMAHAGGATAM: A=no, MAHA=great, GATA=gate)

Of a Mental State that is Less than Superior, he knows: "This is a Mental State that is Less Than Superior." (SA-UTTARAM)

Of a Superior Mental State, he knows: "This Mental State is nothing Less than Superior." (ANUTTARAM)

Of a Heart that is not Free, he knows: "This is a Heart that is not Free." (AVIMUTTAM)

Of a Liberated Heart, he knows: "This is a Liberated Heart." (VIMUTTAM: Free, We, I, Me, You, Out This)

This is The Way, Beggars, a Beggar living here in the Emotions Lives seeing his own Emotions as the motions of Flames.

This is The Way, Beggars, a Beggar living here in the Emotions Lives seeing others Emotions as the motions of Flames.

This is The Way, Beggars, a Beggar living here in the Emotions lives seeing both his own Emotions and other’s Emotions as the motions of Flames.

This is the Way, Beggars, a Beggar living here in the Emotions lives seeing how Emotions come to be.

This is the Way, Beggars, a Beggar living here in the Emotions lives seeing how Emotions burn out.

This is the Way, Beggars, a Beggar living here in the Emotions lives seeing that Emotions come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Emotions remembers: "That is an Emotion" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

This is the Way, Beggars, a Beggar living here in the Emotions lives Seeing Emotions as the Motions of Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

IV. The Word that Satisfies

And How, Beggars, Does a Beggar Living here in the Word, see The Word as The Word about living in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World?

The Five Downbound Mindbending Bindups to Highgetting

In the case of the first case, Beggars, A Beggar Living here in the Word, lives seeing The Word through The Five Downbound Mindbending Bindups to Highgetting (NIVARANESU):

When there is within him Wanting, he understands, with Penetrating Knowledge: "There is within me Wanting." Or if there is within him no Wanting, he understands: "There is no Wanting within me." He sees when a Wanting that was not Present in the Here and Now Appears, and he knows when he has Let Go of a Wanting that was Present in the Here and Now, and he knows when there will be no further appearance of a Wanting that has been Let Go.

When there is within him Anger, he understands, with Penetrating Knowledge: "There is within me Anger." Or if there is within him no Anger, he understands: "There is no Anger within me." He sees when an Anger that was not Present in the Here and Now Appears, and he knows when he has Let Go of an Anger that was Present in the Here and Now, and he knows when there will be no further appearance of an Anger that has been Let Go.

When there is within him Lazy-Ways-and-Inertia, he understands, with Penetrating Knowledge: "There is within me Lazy-Ways-and-Inertia." Or if there is within him no Lazy-Ways-and-Inertia, he understands: "There is no Lazy-Ways-and-Inertia within me." He sees when Lazy-Ways-and-Inertia that was not Present in the Here and Now Appears, and he knows when he has Let Go of Lazy-Ways-and-Inertia that was Present in the Here and Now, and he knows when there will be no further appearance of Lazy-Ways-and-Inertia that has been Let Go.

When there is within him Fear-and-Trembling, he understands, with Penetrating Knowledge: "There is within me Fear-and-Trembling." Or if there is within him no Fear-and-Trembling, he understands: "There is no Fear-and-Trembling within me." He sees when Fear-and-Trembling that was not Present in the Here and Now Appears, and he knows when he has Let Go of Fear-and-Trembling that was Present in the Here and Now, and he knows when there will be no further appearance of a Fear-and-Trembling that has been Let Go.

When there is within him Doubt, he understands, with Penetrating Knowledge: "There is within me Doubt." Or if there is within him no Doubt, he understands: "There is no Doubt within me." He sees when a Doubt that was not Present in the Here and Now Appears, and he knows when he has Let Go of a Doubt that was Present in the Here and Now, and he knows when there will be no further appearance of a Doubt that has been Let Go.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about himself living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about others living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about both himself and others living in Flames.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things come to be.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things burn out.

This is the Way, Beggars, a Beggar living here in the Word lives seeing that Things come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Word remembers: "That is The Word" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

This is the Way, Beggars, a Beggar living here in the Word lives Seeing The Word as The Word about living in Flames with such Penetrating Knowledge that he Releases his angry Downbound, longing and misery, and, rising above it all, Watchful and Diligent, Satisfied, Reviewing and Calming Down, Overcoming any TANHA that may appear, is bound up bound up in nothing at all in the World.

The Five Stockpiled Piles of Dukkha

And, Again, Beggars, Deeper than That, A Beggar Living here in the Word, lives seeing The Word through The Five Stockpiled Piles of DUKKHA:

He sees: "This is Matter. This is the origin of Matter. This is the Burning Out of Matter."

He sees: "This is Sense Experience. This is the origin of Sense Experience. This is the Burning Out of Sense Experience."

He sees: "This is Perception. This is the origin of Perception. This is the Burning Out of Perception."

He sees: "This is Confounding [SANKHARA: The Personalizing of the World by way of identifying with the intent to create pleasure, pain or neither pleasure nor pain in acts of body, speech and mind. The "sankhara" includes both the act and the outcome.]. This is the origin of Identification. This is the Burning out of Identification."

He sees: "This is Consciousness. This is the origin of Consciousness. This is the Burning Out of Consciousness."

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about himself living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about others living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about both himself and others living in Flames.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things come to be.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things burn out.

This is the Way, Beggars, a Beggar living here in the Word lives seeing that Things come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Word remembers: "That is The Word" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

The Realm of the Senses

And, Again, Beggars, Deeper than That, A Beggar Living here in the Word, lives seeing The Word through The Six Internal/External Realms:

He understands: "This is The Eye. This is a Visible Object. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

He understands: "This is The Ear. This is a Sound. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

He understands: "This is The Nose. This is a Scent. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

He understands: "This is The Tongue. This is a Taste. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

He understands: "This is The Body. This is a Touch. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

He understands: "This is The Mind. This is a Mental Object. This is the Bond that arises as a consequence of the contact of the two. He knows how a Bond that is not present in the Here and Now can arise. And he knows how a Bond that is Present in the Here and Now can be Let Go. And, too, he knows how to prevent the arising again in the Future of any Bond that has been Let Go.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about himself living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about others living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about both himself and others living in Flames.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things come to be.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things burn out.

This is the Way, Beggars, a Beggar living here in the Word lives seeing that Things come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Word remembers: "That is The Word" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

The Seven Dimensions of Wisdom

If the Dimension of Wisdom that is Memory (SATI) is present within him, he knows: "The Dimension of Wisdom that is Memory is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Memory is not within me." And he knows how The Dimension of Wisdom that is Memory that is not Present in the Here and Now can be made to arise by the cultivation of systematic attention (YONISO MANISIKARA), solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Memory into Fruition through energy, exertion and striving.

If the Dimension of Wisdom that is Dhamma Research (DHAMMA-VICAYA) is present within him, he knows: "The Dimension of Wisdom that is Dhamma Research is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Dhamma Research is not within me." And he knows how The Dimension of Wisdom that is Dhamma Research that is not Present in the Here and Now can be made to arise by the cultivation of systematic attention to distinguishing between good and bad, the blameworthy and the blameless, the low and the high, the dark and the light, together with solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Dhamma Research into Fruition through energy, exertion and striving.

If the Dimension of Wisdom that is Energy-Building (VIRIYA) is present within him, he knows: "The Dimension of Wisdom that is Energy-Building is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Energy Building is not within me." And he knows how The Dimension of Wisdom that is Energy Building that is not Present in the Here and Now can be made to arise by the cultivation of systematic attention to energy building, exertion, and striving together with solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Energy Building into Fruition through even more energy, exertion and striving.

If the Dimension of Wisdom that is Enthusiasm (PITI) is present within him, he knows: "The Dimension of Wisdom that is Enthusiasm is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Enthusiasm is not within me." And he knows how The Dimension of Wisdom that is Enthusiasm that is not Present in the Here and Now can be made to arise by the cultivation of solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Enthusiasm into Fruition through energy, exertion and striving.

If the Dimension of Wisdom that is Impassivity (PASSADDHI) is present within him, he knows: "The Dimension of Wisdom that is Impassivity is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Impassivity is not within me." And he knows how The Dimension of Wisdom that is Impassivity that is not Present in the Here and Now can be made to arise by the cultivation of systematic attention to Impassivity of Body and Impassivity of Mind together with solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Impassivity into Fruition through energy, exertion and striving.

If the Dimension of Wisdom that is Getting High (SAMADHI) is present within him, he knows: "The Dimension of Wisdom that is Getting High is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Getting High is not within me." And he knows how The Dimension of Wisdom that is Getting High that is not Present in the Here and Now can be made to arise by the cultivation of systematic attention to sights that calm, together with solitude, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Getting High into Fruition through energy, exertion, and striving.

If the Dimension of Wisdom that is Objective Detachment (UPEKKHA) is present within him, he knows: "The Dimension of Wisdom that is Objective Detachment is present within me." If it is not within him, he knows "The Dimension of Wisdom that is Objective Detachment is not within me." And he knows how The Dimension of Wisdom that is Objective Detachment that is not Present in the Here and Now can be made to arise by the cultivation of solitude, calm, ending, and Letting Go. And he is aware, also, of how to bring a newly arisen Dimension of Wisdom that is Objective Detachment into Fruition through energy, exertion and striving.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about himself living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about others living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about both himself and others living in Flames.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things come to be.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things burn out.

This is the Way, Beggars, a Beggar living here in the Word lives seeing that Things come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Word remembers: "That is The Word" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

The Quartered Aristocratic Truth

And, Again, Beggars, Deeper than That, A Beggar Living here in the Word, lives seeing The Word through The Quartered Aristocratic Truth (CATARI ARIYASACCANI)

1. In this case, Beggars, a Beggar lives seeing Pain (DUKKHA) as it really is:

Not to get what is wished for is DUKKHA: (And what does it mean, not to get what is wished for is DUKKHA? In beings subject to DUKKHA, the wish arises: "O,O,O, if only we were not subject to DUKKHA!" But this is not to be got by wishing, that is what is meant by ‘Not to get what is wished for is DUKKHA’)

In a word: This Entire Stockpiled Pile of DUKKHA is a Heap of Flaming DUKKHA

4. He lives seeing The Way to Walk the Way to the Eradication of DUKKHA as it really is:

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about himself living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about others living in Flames.

This is The Way, Beggars, a Beggar living here in the Word Lives seeing The Word is about both himself and others living in Flames.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things come to be.

This is the Way, Beggars, a Beggar living here in the Word lives seeing how Things burn out.

This is the Way, Beggars, a Beggar living here in the Word lives seeing that Things come to be only to burn out

This is the Way, Beggars, a Beggar living here in the Word remembers: "That is The Word" just sufficiently for knowledge, just sufficiently to establish Satisfaction.

Conclusion

In any Beggar, Beggars, who trained himself for seven years in the Four Satisfaction Pastures of the Masters in This Way one of two fruitions can be expected: either he would attain AÑÑA (Answer Knowledge, "Knowing", Omniscience -- understood as knowing whatever one wants to know whenever one wants to know it; this is a term for the Arahant or Fully Awakened Individual, one who has gained NIBBANA in the Here and Now) in the Here and Now, or, if there remained some attachment at the breaking up of the elements at Death, the state of ANAGAMIN (Non Returner, one whose next rebirth will be in a LOKA -- location of consciousness -- that is their last.) But putting aside, Beggars, the idea of seven years, any Beggar who so trained himself for six years . . . five years . . . four years . . . three years . . . two years . . . one year . . . one half year . . . three months . . . two months . . . one month . . . one half month . . . seven days one of these two fruitions can be looked for: either he would attain AÑÑA in the Here and Now, or, if there remained some attachment at the breaking up of the elements at Death, the state of ANAGAMIN.

It was because of this, Beggars, that what was said at the outset was said: There is One Sure Way, Beggars, for a Beggar to Burn Off Impurities, Burn Out Grief and Lamentation, Burn Down Pain and Misery, and to get the knack of knowing NIBBANA for himself. What Way? This Four Part Mastersatispasturefactory.

Beggars! I have instructed you. I have assisted you. I have spoken to you. I am admonishing you! Practice Meditation, Do not regret hereafter! What, after all, is a matter of seven days to you?"

That is the way I imagine The Potter cast this spell, and I imagine those Beggars and Sorcerers who were there to hear it were greatly roused to effort, or if they were already accomplished, they were delighted to hear these words spoken by The Potter.

Appendix -- The Cactus Grove

This SUTTA will give you another translators vocabulary for the Four Satisfaction Pastures, and, additionally, is a clear, unequivocal statement concerning whether or not "mindfulness" is something that should be made a goal in the system. (It should not. It is a tool to be used in attaining Penetrating knowledge into the real nature of things, and then it should be let go of.) This is a point of controversy among some schools of Buddhism.

On a certain occasion the venerable Anuruddha, Sariputta and Moggallana the Great were staying at Saketa, in Cactus Grove.

Then the venerable Sariputta and Moggallana the Great, rising at eventide from their solitude, went to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. As they thus sat the venerable Sariputta said this to the venerable Anuruddha:

‘Friend Anuruddha, what states should be abandoned by a monk who is a pupil, after he has attained them?’

‘Friend Sariputta, the four arisings of mindfulness should be abandoned by a monk who is a pupil, after he has attained them. What four?

Herein, friend, a monk dwells in body contemplating body (as transient), being ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also with regard to feelings . . . mind. . . and mind-states.

By a monk who is a pupil, friend Sariputta, these four arisings of mindfulness should be abandoned after he has attained them.’

. . . by a monk who is an adept the four arisings of mindfulness should be abandoned after he has attained them.

I was especially gratified to see this Beggar [Ajahn] refer to "Letting Go" and, when doing the meditation practice focusing on In and Out breathing, mentioning that one does not need to pay attention to the breath in any particular way. Many teachers, when I was first learning, were insisting that one pay attention at the nose or to the rise and fall of the stomach. This is a classic example of how tiny things can lead one astray:

A: In my understanding, , the Ajahn does not say " one does not need to pay attention to the breath in any particular way". He asks us to focus on the breathing experience and not the nose etc and let go of the concerns about the experience's location.

<.When you focus on the breath, you focus on the experience of the breath happening now. You experience "that which tells you what the breath is doing", whether it is going in or out or in between. Some teachers say to watch the breath at the tip of the nose, some say to watch it at the abdomen and some say to move it here and then move it there. I have found through experience that it does not matter where you watch the breath. In fact it is best not to locate the breath anywhere! If you locate the breath at the tip of your nose then it becomes nose awareness, not breath awareness, and if you locate it at your abdomen then it becomes abdomen awareness.

MO: whatever you perceive to be the difference in what I am saying and what is being said by the Ajahn, I do not see a difference. He says "it does not matter where you watch the breath," and I say "one does not need to pay attention to the breath in any particular way." To me, and this is my intent, both are saying the same thing.

"Paying Attention to" is the exact opposite of the concept of Letting Go. Only Letting Go is consistent with the final goal of Detachment.

A: I don't see how focusing or "Paying Attention to" is the opposite of Letting Go. As along as we are not enamoured by the object of our attention and instead are silently aware of it, isn't such focus a vital part of our mental cultivation?

MO: What we are talking about here is the word SATIPATTHANA. SATI=memory, PATTHANA=factory, manufacture. This word has been translated two ways that come down to "Paying Attention": "mindfulness", and "awareness". From the translation, schools of practice have developed, or the other way around, I am not precisely sure which came first. My contention is that while there is certainly room for Paying Attention, mindfulness, awareness, and concentration, as "a vital part of our mental cultivation", since these concepts are all in their nature bound up with attachment to the world, the most important part of your statement is the "part" part. I am saying that whereas some teachers only teach Paying Attention, there are two sides to the practice, and only the Letting Go side will produce the Detachment that is the Buddhist goal. We pay attention to, are mindful of, are aware of, and concentrate on; the object of the preposition is, in all cases, some aspect or another of the world. The instructions relating to SATIPATTHANA on the other hand are to a broader process that begins with paying attention to but always ends with letting go. We breath in a deep breath with Penetrating Knowledge of the Body; We breath out with Release from the Body. At the end of each sequence we are to see how things arise, how they pass away, and so forth, such as to establish Conscious Awareness of the Body [etc] only to the Degree that is necessary for cognition that it is there. And for all, we are to develop such an awareness that we release our downbound Angry ways and desires and disappointments such that we are bound up, bound up by nothing at all in the world.

What I am saying, and what I believe the Ajan is also saying here is that it is not the paying attention that is the only important part of the practice, it is the sufficient paying attention to arrive at the insight necessary to let go that is the important practice.

If I could bring you to see how Paying Attention is in fact the opposite of letting go, while still being necessary in the way you mention, I would have accomplished my purpose in mentioning the point in the first place.

Part II The Great Master's Satisfaction Pastures

The Satisfaction of Knowing You’re Full of Beans

III. Satisfaction with Heart

IV. The Word that Satisfies

The Five Downbound Mindbending Bindups to Highgetting

Part II
The Great Master's Satisfaction Pastures