[707] **"For the removal of those [cravings], ever mindful, he should train."** *Ever (sadā)*: ever, at all times, on every occasion, constantly, perpetually, continuously, continually, uninterruptedly, in succession one after another, arisen like the waves of water, without interval, in continuity, connected, contiguous; before the meal, after the meal; in the first watch, the middle watch, the last watch; in the dark fortnight, in the bright fortnight; in the rains, in the winter, in the summer; in the first stage of life, in the middle stage of life, in the last stage of life.
*Mindful*: he is mindful for four reasons: developing the establishment of mindfulness (satipaṭṭhāna) contemplating the body in the body, he is mindful; in feelings (vedanā) … in the mind (citta) … developing the establishment of mindfulness contemplating dhammas in dhammas, he is mindful. For four further reasons he is mindful: he is mindful through avoiding unmindfulness; he is mindful because of having done the things that should be done with mindfulness; he is mindful because of having destroyed the states opposed to mindfulness; he is mindful because of not having forgotten the states that are the signs of mindfulness. For four further reasons he is mindful: he is mindful because of being endowed with mindfulness; he is mindful because of his mastery of mindfulness; he is mindful because of his proficiency in mindfulness; he is mindful because of not falling away from mindfulness. For four further reasons he is mindful: he is mindful because of possessing mindfulness; he is mindful because of being peaceful; he is mindful because of being calmed; he is mindful because of being endowed with peaceful qualities. He is mindful through recollection of the Buddha; mindful through recollection of the Dhamma; mindful through recollection of the Saṅgha; mindful through recollection of virtue; mindful through recollection of generosity; mindful through recollection of the deities; mindful through mindfulness of breathing (ānāpānasati); mindful through mindfulness of death; mindful through mindfulness directed to the body; mindful through recollection of peace. That which is mindfulness (sati), recollection, remembrance; mindfulness, the state of remembering, the state of retaining, the state of not drifting, the state of not forgetting; mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the mindfulness factor of awakening (bojjhaṅga), the one-way path — this is called mindfulness. One who is possessed of, fully possessed of, has attained, fully attained, is furnished with, fully furnished with, and endowed with this mindfulness — he is called mindful.
*He should train*: there are three trainings: the training in higher virtue (adhisīlasikkhā), the training in the higher mind (adhicittasikkhā), the training in higher wisdom (adhipaññāsikkhā).
What is the training in higher virtue? Here a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; undertaking them, he trains in the training rules — the lesser aggregate of virtue, the greater aggregate of virtue; virtue as the foundation, the beginning, the footing, self-control, restraint, the mouth, the chief for the attainment of wholesome states — this is the training in higher virtue.
What is the training in the higher mind? Here a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture (pīti) and happiness born of seclusion. With the stilling of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration (samādhi). With the fading away of rapture, he dwells with equanimity (upekkhā), mindful and clearly comprehending (sampajāno), and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: "He has equanimity, is mindful, one who dwells happily." With the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity — this is the training in the higher mind.
What is the training in higher wisdom? Here a bhikkhu is wise; he is endowed with wisdom that leads to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering (dukkha). He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the way of practice leading to the cessation of suffering." He understands as it really is: "These are the taints (āsava)"; he understands as it really is: "This is the origin of the taints"; he understands as it really is: "This is the cessation of the taints"; he understands as it really is: "This is the way of practice leading to the cessation of the taints" — this is the training in higher wisdom.
**"For the removal of those [cravings], ever mindful, he should train"**: for the removal, dispelling, abandoning, calming, relinquishing, and tranquilizing of those cravings (taṇhā), he should train in higher virtue, he should train in the higher mind, he should train in higher wisdom. Adverting to these three trainings, he should train; knowing, he should train; seeing, he should train; reviewing, he should train; steadying the mind, he should train; resolving with faith, he should train; exerting energy (vīriya), he should train; establishing mindfulness, he should train; concentrating the mind, he should train; understanding with wisdom, he should train; directly knowing what is to be directly known, he should train; fully understanding what is to be fully understood, he should train; abandoning what is to be abandoned, he should train; developing what is to be developed, he should train; realizing what is to be realized, he should train; he should practice it, practice it fully, undertake it and proceed accordingly — hence, "for the removal of those [cravings], ever mindful, he should train." Therefore the Blessed One said:
"The root of proliferation-reckoning" (said the Blessed One)
"— the notion 'I am' — one should stop entirely by wisdom.
Whatever cravings there are within,
for their removal one should train, ever mindful."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.